Features
Schools can help ease religion-based distancing
by Susantha Hewa
In her article titled “Old Wines in New Democracies: Education in the making” published in The Island of October 1, 2024, Prof. Sivamohan Sumathy, referring to a move which is proposed in the NPP’s election campaign manifesto, commends giving schoolchildren a broader understanding of religions in general, when she welcomes “a holistic civic education where one learns about religions rather than one’s “own” and learns about diversity”. Surely, it will be a decisive first step in the direction of inspiring religious amity.
The proposed scheme will certainly go a long way in building bridges between different religious communities in the country, although it would be upsetting to those who wish to continue the tradition of exposing the children only to the religion of their parents for the fear that learning about other religions would diminish their religious zeal. In a society where people can be parochial enough to fear the extinction of the institution of religion even more than they may fear the very extinction of the human race, the idea of teaching children a religion other than his own may scare many people complacent about the culture of, lets’ say, “one religion, never mind whatever it is”. However, today, even with thousands of missiles whizzing across the sky killing thousands of peace-loving and innocent people, pushing the world to the brink of obliteration, anyone of those single-religion advocates may yet ask, “Bro, I am really worried. What about our religions? Will they be still there in their pristine purity once we are all reduced to ashes”? Tragic, isn’t it? There is little doubt that all those world leaders who are breathing fire and promising sweet vengeance with each provocation have too much of their “own” religious blood coursing through their veins. If only they had an opportunity to transcend the “my religion, my truth, the only truth” mentality in their impressionable years! Let wiser counsels prevail, and, the sooner the better.
The acquisition of the first language is somewhat similar to the acquisition of the (first) religion. Infants acquire both before they are sufficiently cognitively developed to “learn” them in the sense in which learning is generally understood in education. Yet, this “single language – single religion” tradition has apparently done little to make society peaceful. Let’s take language. Being exposed to only one language (monolingualism) in early childhood is not the best way to promote social cohesion. In fact, in the modern world, it is a deprivation and an invitation to introversion. According to research, bilingualism and multilingualism bring many linguistic and non-linguistic benefits to children who will grow up to be more confident, empathetic, more skilled in making friends from different cultural backgrounds, securing better employment, better in learning new languages, etc. For example, according to research, “bilingual preschoolers seem to have somewhat better skills than monolinguals in understanding others’ perspectives, thoughts, desires, and interests” (Bialystok & Senman, 2004; Goetz, 2003; Kovács, 2009). Fortunately, parents and society are informed of the benefits for children who naturally acquire two or more languages rather than one.
Given that they grow up in a multilingual setting, children easily acquire several languages without their parents feeling unduly upset about it. Today parents are too sophisticated to insist that the child should strictly survive on a diet of the parental language so as to be an unadulterated specimen of the ‘ethnicity’, which is falsely identified with the respective language; for example, imagining a Sinhala ‘ethnicity’ joined at the hip with Sinhala language. However, this sophistication ends where religion begins, so to speak. Not many parents would allow their children to get exposed to a religion other than their inherited one. The reason is obvious – the faith factor, which has no role in language acquisition, but embedded in religion.
Many of us who were destined to start as monolinguals later upgrade ourselves to be bilinguals or multilinguals thanks to the enabling quality of language. With every language a child acquires, she becomes stronger and more competent in social and cognitive skills in addition to being linguistically more versatile. However, the crucial difference between language-acquisition and religion-acquisition in early childhood is that the former hardly gets in the way of the child acquiring a second or third language, whereas the latter inevitably resists another religion being acquired due to the invariable buildup of faith in the first religion which is inherent in the process. The glue that binds the members of any religious community is their unconditional trust in the infallibility of their creed. One may argue that even in language acquisition in early childhood, the child surely develops ‘faith’ in the versatility of the language he begins to use. True enough, but this ‘faith’ never acts as a resistance to the acquisition of the next language in the queue.
Why letting schoolers learn religions other than their ‘inevitable’ religion can give a significant fillip to religious harmony is that this “learning” process, unlike the acquisition process in early childhood, will be the natural learning procedure where cognition takes the centre stage of the entire process, which would not demand faith as the final product. The students as mature learners will use their cognitive faculties to question, understand, reason, reject, analyse, accept, etc. to know rather than believe. Such a holistic approach to the teaching of religion will surely but slowly result in the younger generation learning to take a more sober and balanced approach to the whole idea of religion. Hence, the sooner they implement it, the greater the benefits for all.
It would be a fantasy if anyone thinks of persuading parents to let their children be exposed to several religions. Being the products of the same conditioning process, we would be stricken with a terrible sense of guilt and sin if we were to evade our sacred ‘parental obligation’ to mould our children in “our” religion to the exclusion of all the others. Hence the importance of teaching “religions” as a subject in the school curriculum, which will be a better-late-than-never kind of option. Such a project will bring more benefits to the students if “morality studies” can be made a part of the curriculum placing it in a wide framework in which morals are discussed outside the precincts of religion, examining them in their essential web of links covering all aspects of experiential life.
The historian Yuval Noah Harari says, “History isn’t the study of the past; it is the study of change” (Nexus, 2024). This idea questions the somewhat patronizing attitude that history is just learning about the past and is of no ‘practical value’, unlike STEM subjects (science, technology, engineering and mathematics) that take all the prizes. However, the study of history is much more than learning the dates and events, as Harari points out. It’s time that religion, which has been the responsibility of the family and the tradition, was understood as much more than rituals, narratives of the saints and their uniqueness, codified morals, etc. The inclusion of religions as yet another subject in the school curriculum, where students are allowed to study them without the accustomed inhibitions will be quite timely and relevant in a world in which belligerence is preferred to religious values in solving the most crucial problems.
Perhaps, adult education in this regard, too, may not be irrelevant in the present context, where parents are fixated about the mantra of single-religion. They may be persuaded to look at religion in a broader human context to usher in a better world. Possibly, media can help?
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
Features
Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution
All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.
Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).
The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.
As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.
The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.
Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.
All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.
For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.
At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.
The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.
Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).
In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.
Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.
An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.
If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.
Features
Exciting scene awaits them …
The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.
Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,
Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.
A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.
The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.
Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026
Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.
In fact, he is recognised for his strength, discipline, and passion for fitness.
A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.
He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.
Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.
The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.
The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.
She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.
Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.
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