Features
Right Thought (Samma Sankappa ) in Buddhism
by Dr. Justice Chandradasa Nanayakkara
Buddhism rests on the pivot of suffering. Lord Buddha declared ‘the world is established on suffering, it is founded on suffering’ (Duke loko patititthhito).
All problems in life bring about suffering (Dukka or unsatisfactoriness) and as we attempt to put an end to them, they give rise to another. Solution of one problem leads to another problem, in many other diverse ways. We are constantly confronted with fresh problems, in our daily life, and problems go on incessantly and interminably. Such is the nature of suffering, and it is the universal characteristic of sentient existence. Suffering can be either physical or psychological. Dukka is inescapable and ubiquitous and it constitutes the first of the four Noble Truths in Buddhism. The Four Noble Truths, which the Buddha himself discovered, and revealed to the world, are the chief characteristics and unshakable foundations of Buddhism.
In the first Noble truth, the Buddha defines the truth of dukka, thus. “What monks, is the Noble Truth of Dukka? Birth is dukka, decay is dukka, death is dukka, sorrow, lamentation, pain, displeasure and despair are dukka; union with the unpleasant dukka, separation from the pleasant dukka, not what one wants is dukka; in brief, the five aggregates of clinging are dukka. These monks, is the Noble Truth of Dukka”.
The solution for the aforesaid problems of dukka (unsatisfactoriness) of life is the Noble Eightfold Path, propounded by Lord Buddha more than 2600 years ago. This is the only way to the cessation of suffering and also a vital step in emancipating ourselves from an interminable cycle of rebirths.
It is said that the Noble Eightfold Path leads to the cessation of dukka. This path consists of a set of eight interconnected factors, or conditions, that when developed together, leads to the cessation of dukka.
The eight factors of the paths are 1. Right Understanding (sammaditthi) 2. Right Thought (sammasankappa) 3. Right Speech (sammavacca). 4. Right Action (sammakammanta) 5. Right Livelihood (sammaajiva) 6. Right Effort, (sammavayama). 7. Right Mindfulness (samma sati) 8. Right concentration (samma samadhi).
These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline. For the purpose for coherent and better understanding of, the eight divisions of the path have been grouped according to the under-mentioned three headings.
The first two are classified as Wisdom (panna), the second three as Morality (sila) and the last three as Concentration (samadhi). These three stages in the Eightfold Path are encapsulated in a Buddhist stanza (sabba papassa akaranan – kusalassa upa sammapada – sacitta priyo dapanan – etan buddhanu sasanan). To cease from all evil to cultivate good, in order to purify one’s mind, that is the advice of all Buddhas.
The eight steps of the path are not expected to be realised in sequence, one after the other. Rather, they are considered a unity and an organic whole. They are interdependent and interrelated. All eight factors are preceded by the word “Right” classified as Right, which means perfect. It is a mode of transcendence that leads to sotapanna sakadagami, anâgâmi and arahant. No doubt, it is a difficult feat to be achieved. The Noble Eightfold path is in effect the path to Nibbana. It is a path which avoids the extreme of self-mortification that weakens the intellect and the extreme of self-indulgence that retards moral progress. Although it is generally spoken as a path to be treaded, in actual fact the eight steps signify mental factors to be practised. All eight factors should converge simultaneously, each supporting the other in order to reach a sufficient level of development to experience of sotapanna, sakadagame, anâgâmi or arahant. It is said that the path proceeds from a lower state of purity to higher state and factors of the path should coalesce at a certain level of perfection. Path is not meant to be practiced a little each day.
The Buddha taught the eightfold path in virtually all his discourses, and his directions are clear and practical to his followers, today, as they were when he first disclosed them.
According to Walpola Rahula, the divisions of the Noble Eightfold Path should be developed more or less simultaneously, as far as possible, according to the capacity of each individual. They are linked together and each helps the cultivation of the others.
The second factor of the noble Eight-fold Path, with which this article deals, is called in Pali; samma sankappa, (Right Thought) which is sometimes identified as “Right Intention” in Buddhist literature. In this instance, the word specifically refers to the purposive or conative aspect of mental activity, as the first factor in the Noble Eightfold path (samma ditthi or right understanding) encompasses cognitive aspect of the mental activity. Nevertheless, no clear demarcation can be made between these two divisions because, from the Buddhist perspective, the cognitive and purposive sides of the mind intertwine and interact in close correlation, inducing them into activity. Right Thought is important because it is one’s thoughts which either defile or purify a person. It is one’s thoughts and nature that control one’s destiny. Evil thoughts tend to debase one just as good thought tends to elevate one. Sometimes a single thought can either destroy or save a world. Right Thought serves the dual purpose of eliminating evil thoughts and developing pure thoughts.
Our thoughts are as important to us as our actions because they make up who we are, thus it becomes imperative that we keep thoughts pure.
Buddha, emphasising the value of Right Thought, declared “Your worst enemy cannot harm you as much as your own thoughts, unguarded. But once mastered, no one can help you as much, not even your father or your mother”.
Right Thought (right intention) is threefold. It is comprised of 1. Nekkamma: Renunciation of worldly pleasures, which is opposed to attachment, selfishness and self-possessiveness. 2. Avyapada: Loving Kindness, goodwill, or benevolence which is opposed to hatred, ill will or aversion and 3. Avihimsa: Harmlessness or compassion which is opposed to cruelty and callousness. In a moment of insight, the Buddha, at the time of his enlightment, saw that everything contains all these opposites. He saw the duality in nature and realised that everything can be replaced by the opposite. For instance, each kind of Right Thought counters the corresponding kind of wrong thought or intention, the thought of renunciation (Nekkama) counters the intention of desire, the thought of goodwill counters the intention of ill will and the thought of harmlessness counters the intention of harmfulness.
Buddha declared if one acts and speaks with a pure thought, happiness follows him like a shadow that never leaves him and if he acts or speaks with an impure mind then suffering follows as the hoof of the ox. Right thought means avoiding desire and ill will. The importance of wisdom is evident from this, as the cause of suffering is described in terms of desire, ill will and ignorance. Right understanding removes ignorance and Right thought removes desire and ill will.
Renunciation (Nekkama) is often a difficult task. Grappling with the power of desire and attachment may require a great deal of personal struggle, as the mind does not want to relinquish its hold on the objects to which it has become attached. But that struggle yields many benefits, as putting an end to dukkha depends on eliminating craving thereby directing the mind to renunciation. We develop the inner strength to overcome temptation and compulsion. Attachment coupled with ignorance are the chief causes of all evil prevalent in this deluded world. One can either be attached to desirable objects or is repulsed with aversion if the objects are found to be undesirable. The word “Nekkamma” generally conjures up the idea of leaving your household life for the monastic life by discarding all sensual pleasures completely. But it is not so, as renunciation can apply to lay practice as well. Real renunciation does not require you to give all things inwardly cherished but changing our perspective on them so that they no longer bind us. It is letting go of whatever that binds us to ignorance and suffering. It is only an abandonment of overly material comforts for spiritual enlightment. The degree to which a person renounces depends on his disposition and situation.
It is the attachment or desire that put us on an endless cycle of grasping and keeps us unsatisfied. Therefore, it is important that we maintain an attitude of detachment from worldly pleasures and realise the ephemeral nature of our possessions and to not be selfishly attached to them.
The Buddha says unfulfilled desire is the root cause of unhappiness and dissatisfaction, and the way to overcome such unhappiness is to eliminate the craving or desire by eradicating the root of unwholesome desire through renunciation. The Mind is in the habit of grasping. We have to break this habit and strive to let go of grasping.
When we look realistically at the desire and unhappiness that eventually follows in its wake, it is constantly shadowed by dukkha (unsatisfactoriness). When desire is not fulfilled there is always frustration, disappointment, sometimes despair. Even if the desire is fulfilled it does not a guarantee of happiness and it might not last long and sometimes we lose the object of desire. This is called grasping. When we hang on too hard this becomes a cause of unhappiness. It is important to realize the fulfillment of desire is impermanent, nothing lasts whether it be height of sensual delight, or the achievement of wealth or fame or power. The pursuit of such pleasures brings the pain of separation from the object of desire, which increases in intensity in proportion to the degree of attachment.
Our mental states such as happiness or sadness and consequent actions are determined by our thoughts. The cause for endless suffering, conflict, discontent and injustice does not lie outside the mind. They are all just manifestations of intentions, outcroppings of thoughts propelled by greed, driven by hatred and delusion.
Right thoughts can mean different things and it is essentially directed towards shunning away from the vicious cycle of craving and desire by committing to a life style of self improvement and ethical conduct. The Buddha identified two types of thought: wandering thought(vicara) and logical or directed thought. Normally our mind is filled with scattered, random and wandering thoughts. For instance, when we are asked to perform a task our thoughts are directed towards in a particular direction. Once that task is over our thoughts are directed towards another direction and begin their erratic wandering again. The Buddha making an important observation in this connection and declared “Whatever one thinks about and ponders on often the mind gets a leaning in that way” (M.I)
The Buddha broadly defines Right Thoughts as thoughts of detachment, of love and of helpfulness. Therefore, an important aspect of Buddhist training is to cultivate Right Thought, not to let negative thoughts persist in our mind and to encourage positive thoughts.
Right Thought basically refers to wholesome thoughts, which is closely linked to Right Understanding because it results eventually through the practice and attainment of wisdom.
The first two verses of the first chapter of the Dhammapada by the Buddha would also be relevant in this connection. “All we are is the result of what we have thought. It is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow that never leaves him”.
Avyapada as the second constituent of Right thought literally means non-enmity and corresponds to the most important virtue of Metta. In Sanskrit Maittri is loving kindness or goodwill towards all without any distinction or discrimination. The Pali word Metta also connotes loving kindness, goodwill, benevolence friendliness. A person whose mind is full of loving kindness can harbor no hatred towards anybody just like a mother who makes no difference between herself and her only child and protects it even at the risk of her own life. Metta is the strong wish for the welfare and happiness of others and devoid of self interest. It is indeed a universal, unselfish and all-embracing love. Metta is opposed to hatred, ill will or aversion. A person who radiates metta refuses to be offensive and renounces bitterness, resentment and animosity of every kind. It is a love that has no ulterior motive. Metta does not make a distinction among beings. It embraces all and no one falls outside of its domain. Ill will is countered by Metta. The kind of love implied by Metta should be distinguished from sensual love and also from the love involved in personal affection.
The third and the last of the three constituents of Right Thought is Avihimsa or Karuna. It is guided by compassion (Karuna) which is opposed to cruelty, aggressiveness and violent thoughts. Like Buddhist Mettta, Karuna too is limitless and boundless. Karuna (compassion) is a virtue which makes the tender hearts of the noble quiver at the sufferings of others. The characteristics of Karuna are comparable to that of loving mother whose thoughts, words and deeds always tend to relieve the distress of her ailing son. (Narada). Karuna complements loving kindness (Metta). While loving kindness has the quality of wishing for the happiness and the wellbeing others, Karuna (compassion) has the quality of wishing that others be free from suffering. Bhikkhu Bodhi describing the thought of harmlessness (avihimsa) in the context of Right Thought states “The intention of harmlessness is thought guided by compassion (Karuna) aroused in opposition to cruel, aggressive, and violent Thoughts. Compassion supplies the complement to loving kindness. Whereas loving loving kindness as the characteristic of wishing for happiness and welfare of others, compassion has the characteristic of wishing that others be free from suffering, a wish to be extended without limits to all living beings. Like Metta, compassion arises by entering into the subjectivity of others, by sharing their interioty in a deep and total way. It springs up by considering that all beings, like ourselves, wish to be free from suffering, yet despite their wishes continue to be harassed by pain, fear sorrow and other forms dukkha.
Features
Science and diplomacy in a changing world
Today marks a truly historic and momentous occasion in the realm of transdisciplinary diplomacy in our country. We gather here with a twofold purpose of profound national and global significance: the establishment of the Science Diplomacy Forum, and the launch of the volume Science Diplomacy: National, Regional and Global Approaches in a Changing World.
This volume brings together valuable and timely contributions from internationally renowned experts representing all key regions of the world — North America, Latin America, Europe, Africa, West Asia, South Asia, and Oceania. It reflects a rich diversity of perspectives, experiences, and insights that speak to the increasingly interconnected nature of science, policy, and diplomacy in our rapidly transforming world.
I am deeply heartened — and indeed humbled — by the presence of such a distinguished constellation of leaders, professionals, intellectuals, scholars, and luminaries from diverse domains, including international relations, science and technology, higher education, and governance. It is rare to witness such an extraordinary and diverse assembly of intellectual, professional, and academic excellence under one roof. Your presence affirms the importance of the cause we serve and the promise of the path we are charting together. Your support, encouragement, and engagement give life, purpose, and direction to this vital endeavour.
As Chief Editor of this volume, it is both a great honour and a profound responsibility to extend a warm and heartfelt welcome to all our distinguished guests and invitees. I am conscious that this august gathering is not assembled to listen to a lengthy welcome address, but rather to engage with the substantive proceedings of this event, enriched by five eminent personalities, four distinguished speakers, and an able and competent moderator — all of whom possess exceptional mastery of the subject. I shall therefore be brief.
Among us today are former and current Ministers and people’s representatives, members of the diplomatic corps, Secretaries to Ministries, distinguished panelists, valued contributors to the volume, Vice-Chancellors, Members of the Board of Management and Academic Affairs Board of the BCIS, Heads of institutions, professors, senior government officials, professionals, journalists, and many others — too numerous to acknowledge individually, yet each of you is most warmly welcomed. I receive you all, whether present in person or online, with the utmost warmth, respect, and appreciation.
The panel discussion constitutes the pièce de résistance of this event. We are deeply honoured to be joined by four eminent personalities:
Her Excellency Siri Walt, Ambassador of Switzerland to Sri Lanka;
Professor Pierre-Bruno Ruffini, former Chair of the EU Science Diplomacy Alliance; and former Ambassadors Mr. Bernard Goonatilleke and Dr. Palitha Kohona — all of whom bring exceptional depth of experience and insight to this important subject.
Their discussion will be guided by our distinguished moderator, Mr. Naushard Cader, a truly cosmopolitan personality, widely respected for his breadth of knowledge and his keen understanding of global affairs and science diplomacy. I extend to all our speakers and our moderator a very warm welcome and my sincere appreciation for their willingness to share their wisdom with us this evening.
Allow me, however, to place this event in perspective.
We gather this evening not merely to introduce a book, nor solely to inaugurate a forum, but to reflect together on an idea whose time has unquestionably arrived.
We meet at a moment of profound global transition and conflict. The international landscape is marked by turbulence, uncertainty, and rapid transformation. The world is shifting from a relatively stable post–Cold War configuration toward an increasingly multipolar order. While multipolarity carries the promise of greater balance and strategic autonomy, it also brings intensified competition among major powers, fluid alliances, and growing unpredictability.
At the same time, the rules-based international order — which for decades provided smaller nations with a measure of predictability and protection — is under visible strain and threat. Institutions are contested. Norms are challenged. Economic interdependence deepens even as geopolitical fragmentation intensifies. Supply and value chains now account for nearly seventy percent of global trade, binding nations in complex webs of mutual dependence. Yet such interdependence has not prevented trade wars, sanctions regimes, technological decoupling, and regional conflicts.
For small and economically vulnerable states, this evolving environment is especially daunting. When global rules weaken, asymmetries of power become more pronounced. Bilateral negotiations between unequal partners can leave smaller nations disadvantaged. Without adequate legal, geological, scientific, technological, and diplomatic expertise, such states may struggle to safeguard their long-term national interests and sovereignty. Vulnerability, in the absence of knowledge and capacity, risks translating into marginalisation.
Overlaying this geopolitical transformation is a constellation of interconnected global challenges. Climate change is no longer a distant projection; it is a lived reality. Sea levels are rising. Extreme weather events are intensifying. Food, water, and energy security remain fragile. Pandemics have exposed vulnerabilities in global health systems. Cyber threats transcend borders. Environmental degradation, biodiversity loss, and marine pollution threaten livelihoods and ecosystems alike.
These challenges are systemic and transboundary. Almost every major issue — whether global, regional, or national in scale — involves science and technology, either in understanding root causes or in devising effective solutions.
Traditional diplomacy, while indispensable, is no longer sufficient on its own. The defining issues of our time are not purely political or military; they are scientific, technological, environmental, and societal. They demand evidence-based policymaking, interdisciplinary collaboration, and sustained transnational cooperation.
It is within this context that science diplomacy emerges — not as an academic abstraction, but as a strategic necessity.
Nowhere are these realities more visible than in the Indian Ocean.
Unlike the Atlantic or Pacific Oceans, which possess longstanding institutional architectures and extensive scientific mapping, the Indian Ocean remains comparatively underexplored and under-institutionalised. Covering roughly one-fifth of the world’s oceanic expanse, it carries a substantial share of global energy shipments and maritime trade. Its seabed resources — including critical and rare-earth minerals — remain only partially surveyed. Many of its coastal and island nations are developing economies with limited scientific and technological capacity to explore, monitor, and sustainably manage these resources.
The Indian Ocean is unique. It is bordered predominantly by developing and emerging states. It hosts remarkable cultural, religious, and political diversity. It is home to some of the world’s most climate-vulnerable communities. Increasingly, it has become a central theatre of global strategic competition, viewed by some nations through distinct geostrategic lenses.
This maritime space is simultaneously a lifeline and a fault line. It sustains global commerce and local livelihoods. Yet it is also a theatre where geopolitical interests intersect — sometimes converge, sometimes collide.
At the heart of this ocean lies Sri Lanka.
Geographically, our island sits astride one of the busiest East–West shipping routes in the world. Historically, Sri Lanka has been a hub of commercial, cultural, and intellectual exchange. Today, that strategic location presents both opportunity and responsibility.
Sri Lanka’s history, enriched by iconic figures such as Dr. Gamini Corea, Hon.
Lakshman Kadirgamar, Judge Christopher Weeramantry, Dr. Neville Kanakaratne and Dr. Jayantha Dhanapala, stands as a powerful testament to our long-standing contributions to global diplomacy and international governance. Our nation provided leadership within the Non-Aligned Movement, positioning itself as a bridge between civilizations at a time of deep ideological division. We also made history by producing the world’s first woman Prime Minister, affirming our commitment to political progress and inclusive governance.
Today, we are called upon once again to build upon this distinguished legacy — by championing regional unity, promoting sustainable development, and addressing critical contemporary challenges such as climate change, maritime security, and environmental sustainability.
We must navigate complex geopolitical currents while safeguarding sovereignty and strengthening economic resilience. We face vulnerabilities common to island and littoral states: climate change, coastal erosion, marine pollution, and supply chain disruptions. Our development aspirations must be balanced with environmental stewardship and maritime security considerations.
Yet within these challenges lies profound opportunity.
Sri Lanka can position itself as a regional convener — a hub for ocean science, climate research, marine biodiversity studies, disaster risk reduction, and blue economy innovation. Through platforms such as BIMSTEC, the Indian Ocean Rim Association, and SAARC, we can advance cooperative marine research, harmonise environmental standards, strengthen early warning systems, and promote sustainable maritime governance grounded in international law.
But to do so effectively, we must invest in knowledge — and in the diplomacy of knowledge.
Science diplomacy operates along three mutually reinforcing dimensions:
First, science in diplomacy — where scientific evidence informs foreign policy decisions.
Second, diplomacy for science — where diplomatic engagement enables international research collaboration and shared infrastructure.
Third, science for diplomacy — where scientific cooperation itself becomes a bridge for confidence-building, even when political relations are strained.
Importantly, science diplomacy extends beyond the natural sciences. The humanities and social sciences are equally vital. Technology must be guided by ethics. Data must be interpreted within cultural contexts. Policy must consider equity and justice. Diplomats of the future must be fluent not only in international law and negotiation, but also in scientific literacy and interdisciplinary thinking.
In a fragmented world, science offers a neutral vocabulary. It encourages transparency, peer review, and open data. It shifts discourse from rhetoric to evidence. It fosters long-term thinking in political environments often dominated by short-term calculations.
For small and vulnerable nations, science diplomacy is empowerment. It strengthens capacity. It enhances credibility. It enables engagement with larger powers on firmer ground — armed not merely with moral argument, but with data, research, and technical expertise.
The book we launch today reflects a diversity of experience and insight. It is intentionally transdisciplinary because the problems we face are transdisciplinary. It is intentionally global because no region can address these challenges in isolation.
In Sri Lanka, science diplomacy remains at a formative stage. The establishment of the Science Diplomacy Forum signals our determination to move beyond dialogue toward sustained institutional engagement. It envisions training programmes for diplomats and scientists, embedding scientific advisory mechanisms within governance structures, and building networks among universities, research institutes, industry, and policymakers. It seeks to cultivate a new generation equipped to navigate the interface between knowledge and negotiation.
We aspire for the Science Diplomacy Forum to be transformative — a true game changer.
Excellences, Ladies and Gentlemen,
We live in an era of mounting uncertainty — but also of extraordinary human ingenuity. The same interconnectedness that transmits crises also enables collaboration. The same technologies that disrupt can also heal and transform.
Change is inevitable. The deeper question is whether we will shape that change cooperatively, constructively, and inclusively.
For Sri Lanka, for the Indian Ocean region, and for the broader global community, science diplomacy offers a pathway beyond zero-sum thinking. It channels competition into collaboration around shared public goods. It aligns national interest with regional stability. It transforms vulnerability into resilience through knowledge.
Let this book be not merely a publication, but a platform for sustained reflection and action.
Let the Science Diplomacy Forum be not merely an institution, but a living bridge between evidence and policy, between research and responsibility, between nations and neighbours.
Let Sri Lanka reaffirm its role as a bridge — not a battleground — in the Indian Ocean.
In a world where rules may falter, let evidence guide us.
In a world where tensions may rise, let dialogue endure.
In a world of turbulence, let science diplomacy be our compass — guiding us toward peace, stability, dignity, and shared prosperity.
Welcome Address and Opening Remarks made by Emeritus Prof. Ranjith Senaratne
Former General President,
Sri Lanka Association for the Advancement of Science recently on the occasion of the Founding of the Science Diplomacy Forum and the Launch of the Book Science Diplomacy:
National, Regional and Global Approaches in a Changing World
Features
Be a woman who re-designs life!
From one day of celebration to 364 days of transformation
The international women’s day was just celebrated all over the world. I saw many organiations share their slogans, and organize panel discussions, presentations, and exhibitions to support women empowerment. Slogans, themes, colors play vivid and vociferous role across the world, commemorating the international women’s day.
Alas, the colors are faded, slogans are weaned, themes are forgotten, over the next 364 days, pushing UN Chapter on Women’s Rights come up with more illustrious themes and slogans.
From Bread and Peace to Rights and Action
According to the recorded history, the Women’s day first introduced on 28th February 1909 in America, raising a voice of women against poor working conditions and poor pay in garment factories. This took a more revolutionary form in 1917 in Russia against World War I, where a mass of women protested under the theme of “Bread and Peace”.
Starting from basic needs such as bread and peace, the International Women’s Day theme has evolved towards freedom and independence, justice and inclusion.
Over the years, the rise of feminism brought cultural refinements and highlighted women’s rights. Looking back the historical evolution of women’s role, we see that matrimony has faded and patriarchy evolved with religious and geopolitical forces intertwined with the social expectation. The importance and respect for women, given in the ancient civilisations, diminished with medieval civilization, and subsequent colonisation. The rise of patriarchy domesticated women as homemakers, at the same time prompting their voices to rise for dignity and equitable treatment.
Rise of Feminism
In a typical Western-household of 20th century, husband was the bread winner of the family and the wife managed household affairs. In this era, women’s affairs were restricted to daily chores, creating a boundary wall restricting their access to corporate jobs, free voices. Betty Friedman was a remarkable lady who observed the domestic suffering of women and challenged ‘feminine mystique’ through her 1963 book. She disclosed the feminine mystique, which celebrated women as good housewives, and the belief that women could find satisfaction from domestic chores, home making, marriage, raising children, cooking, washing and taking care of husband’s needs. Betty disclosed that the unhappiness and boredom experienced by the domesticized women, and their inability to live up to the feminist mystique defined by the male dominant society had no name and difficult to express in words. Betty’s claim was supported by the theories of Abraham Maslow, who introduced motivation to grow along the hierarchy of needs. Betty, declared that feminine mystique denies basic growth needs of women, where their desires limited to shelter, food, safety and love only.
In this era women’s jobs were confined preeminently to teaching, and caregiving. STEM fields: science, technology, engineering and medicine were dominated by males, leaving less space for women. As you may have heard in the medieval era women who practiced medicine were branded as ‘witches’ and many were burned alive rooting out the knowledge and courage of women. Women who practiced and taught science and astronomy, were also branded for witch craft and condemned to death. The social pressure suppressed women confining them to domestic chores. In the industrial era women were hired for factory work under low wages and less facilities. In this period Women’s organisations were gathered demanding freedom and justice for women, calling for equal opportunities and rights enjoy their male counterparts. The evolution of women’s movements culminated in 1975, where the first International Women’s Day was commemorated on 8th March 1975.
Celebration and Contradiction
Since 1975, women were celebrated for a day in every year across the globe, with various themes and color codes to showcase the world that all women have rights and demanding fair treatment. The theme colors of International Women’s day are Purple, Green and White.
Purple stands for justice, dignity, and loyalty to the cause.
Green for hope and growth.
White for purity and unity.
In 1996, the International Women’s Day declared a theme to embrace, which is; “Celebrating the Past, Planning for the Future.” In the year 2023, the theme was ‘Embrace Equity’, which evolved to ‘Inspire inclusion’ in 2024, and the year 2025 theme was ‘Accelerate Action’. In 2026, there are three themes; 1. Give to Gain, 2. Balance the Scales, 3. Rights. Justice. Action.
Fragmented Focus Diminishes Values
Multiple themes and competing messages can unintentionally dilute momentum. Unity is not uniformity, but coherence matters; shared direction makes shared progress possible. Emerging three themes to celebrate international women’s day in 2026, implicate lack of solidarity, and unity among women’s organizations to share a common theme. Inclusion, equity and accelerated action have not yet achieved by the women globally, neither locally, nor in small communities. We are bound to question whether the women stay true to the meanings of theme colors that represent womanhood.
Thus, isn’t it vital to explore what goes wrong with our themes and slogans on this Women’s day, before setting foot without solid foundation for what we claim for? Or is it only a day that dawn women’s organisations to gather women in elite society, or identified group of women to enjoy a cup of tea over futuristic speeches of identical society, which treat women with high respect and equity?
One thing we must understand is the world is evolving, so does the roles, rights, and actions of women. Although, women shouted and pleaded for opportunities to enter male dominate world of work, today in many countries including Sri Lanka, women occupies majority of administrative positions and clerical level jobs. Even, the labour positions, dominated by males, are now occupied by the females in many sectors. However, women still bear the traditional homemaker role as well, while juggling with work, and studies to sustain jobs and promotions. This modern day scenario has made women more prone to chronic stress related deceases. The break of rest, too rigid demands coming from work and family, their own desires to move up the corporate ladder, outsmart neighbourers, and craving to make their children better than the others have made women’s lives miserable and breaching the themes and slogans that cater to the women’s prosperity.
Today’s environment has resulted many women to abandon dignity, purity, and hope, overlook unity and justice. If you see social media contents shared by women, you may not be surprised by my statements. The dignity, purity and hope for betterment of women is vanishing on screen. Young girls’ addiction to drugs, liquor and tobacco, sexual misbehaviour, and rising school-aged pregnancies are critical concerns that women’s movements must pay attention today.
What We Must Demand Now: Right Education and Just Acts
Women’s day slogans need a shift. Rather than demanding equal rights as men, we must demand right education for women and girls. We shall not stop at demanding justice as given to the men, but shout and make women and girls aware of ‘Just Acts’, and encourage them to act justly, for themselves, without exposing them to be victims of social media, and ill temptations.
Digital lives of women and girls can amplify comparison, quick outrage, and performative ideals. For girls and women, this can mean unrealistic bodies, curated success, and unsafe online spaces. What we need isn’t more judgment; it’s digital literacy, psychological safety, reproductive health awareness, and robust support systems, so women can flourish on and off‑line. We must educate women and nourish and foster the moral values among women and girls to stay pure in thoughts and actions, we must empower women and girls to keep hope and grow continuously. We must share a culture of inclusion among women to enhance solidarity and stay true to unified action for the betterment of women, and the society.
Women as Creators and Modifiers of the World
The history of International Women’s Day is a call for rights and justice. Today, the next horizon is to build cultures at home, at work, and society. Women are the creators and modifiers of the world. They are to add color to lives of those around them. In fact, WOMEN, do not need to call for justice, rights and action. WOMEN, need to call the hidden power, strength and courage within them and create a world that assures every being in it receives justice, and enjoys rights.
Thus, whether themes multiply or fade, the test is not in the rally or the ribbon, it is in the 364 days after. The colours may be vivid on stage, yet the colors are faded in practice if we do not live them. Let us re‑design life with dignity, unity, courage, and continuous growth. Let us educate, include, and act justly. Let us awaken strength within, so that every woman, every girl, and every community can thrive by being a Woman Who Re‑designs Life!
(The author is a senior education administrator, researcher,
management consultant and a lecturer.)
By Dr. Chani Imbulgoda
cv5imbulgoda@gmail.com)
Features
Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis
A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.
Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.
He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.
According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.
The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.
Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.
He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.
“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.
Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.
He said that clearing forest land before obtaining such approval is a direct violation of the law.
He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.
The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.
Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.
He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.
“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.
Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.
“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.
He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.
He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.
“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.
Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.
He warned that failure to act now would lead to long-term environmental damage that could not be reversed.
“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.
The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam
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