Features
Sharing Ramadan: A conversation with Asiff Hussein on the Spirit, Joy, and Inclusivity of Islam’s Holiest Month
By Ifham Nizam
Ramadan is widely known as the holiest month in Islam, a time of fasting, reflection, and devotion. However, beyond its spiritual significance, Ramadan is also a season of joy, community, and cultural vibrancy—an aspect often overlooked in some parts of the world.
In this insightful interview, Ifham Nizam sits down with Asiff Hussein, author and Vice-President of Outreach at the Centre for Islamic Studies Harmony Center, to explore the deeper meaning of Ramadan, its impact on individuals and society, and how it can be celebrated in a more inclusive and festive manner.
Hussein shares his thoughts on the transformative power of fasting, the importance of fostering a welcoming atmosphere for people of all faiths, and practical steps to make Ramadan a truly national occasion.
Excerpts of the interview
Q: Ramadan is Islam’s holiest month, what are your thoughts on this?
A: Ramadan is something we Muslims look forward to. Most folks think this is simply the Muslim month of fasting somewhat like the Christian Season of Lent, but it’s much more. It was during this holy month that God chose to make His Final Revelation to mankind, the Holy Qur’an.
That was when a forty-year old Muhammad (Peace Be Upon Him), the last in the line of the Great Prophets, retreated for his meditations in the cave of Hira in the heart of Arabia. The night must have been calm and still, that is until the archangel Gabriel descended from the heavens and asked the quiet, pious Arab descended from the line of Abraham to Read!. Bewildered he replied, “I do not know how to read.” The angel again asked him to read and he replied, “I do not know how to read” When the Angel repeated it for the third time, the Arab realised that all he had to do was to repeat the words taught to him by Gabriel, a revelation from the Lord of the Worlds: “Read! In the Name of Your Lord, Who created, Created man from a clot. Read! And your Lord is the Most Generous, Who taught by the pen – Taught man that which he knew not”.
The moon-long fast is another important teaching of Islam that takes place during this Holy Month. Fasting is food for the spirit just as bread and meat are for the body. It instills piety and God-consciousness impressing on us that at the end of the day we are utterly dependent on God and the creation he created for us for our daily bread, we are such dependent creatures without anything that we could call self-sufficiency in the true sense of the word because our bodies don’t produce its own food or nourishment. We owe all that we enjoy to the Mercy of God and God alone. Fasting impresses this on us more than anything else.
Then of course there is the empathy we can feel for the poor and needy because fasting is equally binding on everybody, however affluent one may be. Only a person who has experienced real hunger could feel what its like, and this kindles in one a strong desire to do good and help out one’s fellow humans out of their predicament.
And then there are the many physical benefits of fasting, not only in terms of giving one’s body a well-deserved rest, but also in detoxifying the body of natural toxins found in foods and cleansing the digestive system. Other benefits include reducing the risk of developing diabetes and heart disease and even reducing the chances of developing cancer. There is a very simple explanation as to why this happens. Scientists have found that when the human body is exposed to hunger for a fairly prolonged period, it goes through a process called autophagy. When a person’s body is hungry, the cells of his body are also hungry. These hungry cells will eat up dead or damaged cells that are no longer useful. Cancerous cells also fall victim to the process. Thus cancerous cells that have just commenced proliferating, but not to the extent of causing symptoms to appear, will be eliminated in this process. This means that your body would have eliminated this early spread of cancer without you even knowing it.
Q: You have been advocating for the Ramadan season to be more colourful and inclusive, would you care to elaborate on this?
A: I’m talking about the way we in Muslim-minority countries look at it. You will find in Muslim-majority countries that Ramadan is a month of joy and thanksgiving, especially after the fast is broken at sundown.
In countries like Turkey, Malaysia and across many parts of the far-flung Arab world, one finds many ways where people express their happiness during this holy month. For example, streets would be gaily decorated with colourful drivethroughs and walkthroughs and shops would display brightly lit lights often in the form of crescent and star or Islamic greetings or verses from the Qur’an, there would be beautiful lanterns of myriad colours known as fanoos adorning homes and shops and golden and silver tinsel decorations of star and crescent in homes as if a fairy tale were coming to life. One would find happy families picnicking at Zoos, Parks and other happy spots for their Ifthar or breaking fast. Furthermore, family and friends could be seen gathering to enjoy communal meals at night with cookies for the little ones filled with nuts and coated with sugar, ice cream and other delights. As a result, children in these countries look forward to the holy month with much anticipation, despite having to fast in the day.
The Eid-ul-Fitr festival that follows the moon-long fast is still grander with people in festive mood gathering in the evenings to enjoy communal meals, musical shows and other forms of entertainment including a few fireworks every now and then. Of course, none are so happy as the little children who would be gifted special gift bags of toys and candy and money to spend time at amusement parks. People of other faiths visiting these countries during this season also come to admire Islamic culture and look upon it as a rich and vibrant one.
Unlike in mediaeval Europe where religious celebrations were looked down upon- which is why Oliver Cromwell and his roundheads in their puritanical fervour banned Christmas celebrations in England –Islam allows one ample scope to get into festive mood when the occasion demands. It happened that one day, when an over-zealous companion found some little girls singing in the Prophet’s house and cried out: “Musical instruments of Satan in the house of the Messenger of God!”, the Prophet (Peace Be Upon Him) rebuked him “Leave them alone, Abu Bakr, every nation has a festival, and this is our festival” (Saheeh Al-Bukhari).
Although in most Muslim majority countries, Ramadan is a happy occasion which has been made merrier for the sake of children, we do not find this in Sri Lanka since Muslims are in a minority and could simply not be bothered making it a cheerful and colourful event.
However, this has not done the community any good. People of other faiths have as a result come to think of Sri Lankan Muslims as a dull, killjoy community that despises celebrations or decorations of any kind. The children of such communities also grow up thinking of Muslims in this manner, because they see their own festivals and holy days being celebrated with much colour like in the days of Christmas and Vesak celebrations.
Furthermore, Muslim children may -God forbid- also come to look at their culture in the same manner, as a dull, lusterless culture, since they are exposed to other cultures that express their religious occasions in more colourful ways. As a result, some of them await the Christmas season or Vesak with more anticipation than they do our holiest of months or even the festival following it. This is a very sad situation indeed.
Q: So what do you propose should be done towards this end?
A: What I’m saying is that the Ramadan season and festival should be made more pleasant and memorable, not only for our children, but also for people of other faiths, so as to win their hearts and create a love for Islamic culture in them. In other words, it should be more inclusive and be promoted as a truly national event like Vesak or Christmas.
Sadly, in countries like ours, there are cultural inhibitions, because living as a minority especially in a context where racism has been a force to contend with, has created a narrow, insular mindset within the community itself. This negative attitude favours isolationism and looking inwards rather than reaching out and winning hearts. In the long run, it is also counter-productive.
However, those bad old days are now a thing of the past. We have a very good government in place that is keen on stamping out racism in all its forms and being as inclusive as possible. And yet one may still come across members of the community who feel Ramadan should be kept low key and exclusive to Muslims, but this is more of a Jewish, rather than a truly Islamic attitude.
So what I would suggest is that the initiative to popularize Ramadan should be spearheaded by the business community as they are the best placed to drive this due to two very good reasons, Firstly, the fact that they command considerable respect within and outside the community. Secondly, they own and manage leading business establishments with many branches dealing in a variety of items from garments to toys. These often have frontages facing main arterial roads like Galle Road and are situated in prominent places. Examples are firms like Hameedias, No Limit and Fashion Bug to name a few. Such establishments could make their business places more lively and colourful during the Ramadan period. Surely they have no qualms decorating their establishments for Vesak or Christmas, so why not for their very own festivals?
Q: What are the special features or events you propose that could be adopted by these businesses?
A: To start with, announcing on the large Pilkington windows of their businesses “Happy Ramadan” to show that Muslims too have special occasions and a culture worth telling about which they are justly proud of as equal citizens of our country. They could also consider decorating their businesses with colourful Islamically inspired decorations like bright golden or silver star and crescent symbols and traditional Arabic lamps known as Fanoos which can be imported for the purpose from countries like Egypt. They could also put up canopies or tents with fairground colours like red and white stripes in front or on the sides or insides of their businesses which could be used to distribute traditional Muslim foods like samosas, falooda or Wattalappam to customers on a complimentary basis.
They could also introduce special features like Henna Corner for their female visitors and Calligraphy services for those customers who are interested in taking home a souvenir of their names inscribed in ornate Arabic calligraphy. These services are very popular with people of other faiths and should go a long way in creating a fondness for Islamic culture in their hearts. It also makes business sense because more customers would be attracted to these establishments during the season, so to say. To add to this, they should also consider introducing special prices on their items during this period. Although this will mean discounts from the usual prices, it could attract more people to these shops.
Once such a culture is created, smaller businesses and households should hopefully adopt it as a matter of course, so that such a culture gets broad-based over time to be a truly national occasion.
Features
Rebuilding Sri Lanka Through Inclusive Governance
In the immediate aftermath of Cyclone Ditwah, the government has moved swiftly to establish a Presidential Task Force for Rebuilding Sri Lanka with a core committee to assess requirements, set priorities, allocate resources and raise and disburse funds. Public reaction, however, has focused on the committee’s problematic composition. All eleven committee members are men, and all non-government seats are held by business personalities with no known expertise in complex national development projects, disaster management and addressing the needs of vulnerable populations. They belong to the top echelon of Sri Lanka’s private sector which has been making extraordinary profits. The government has been urged by civil society groups to reconsider the role and purpose of this task force and reconstitute it to be more representative of the country and its multiple needs.
The group of high-powered businessmen initially appointed might greatly help mobilise funds from corporates and international donors, but this group may be ill equipped to determine priorities and oversee disbursement and spending. It would be necessary to separate fundraising, fund oversight and spending prioritisation, given the different capabilities and considerations required for each. International experience in post disaster recovery shows that inclusive and representative structures are more likely to produce outcomes that are equitable, efficient and publicly accepted. Civil society, for instance, brings knowledge rooted in communities, experience in working with vulnerable groups and a capacity to question assumptions that may otherwise go unchallenged.
A positive and important development is that the government has been responsive to these criticisms and has invited at least one civil society representative to join the Rebuilding Sri Lanka committee. This decision deserves to be taken seriously and responded to positively by civil society which needs to call for more representation rather than a single representative. Such a demand would reflect an understanding that rebuilding after a national disaster cannot be undertaken by the state and the business community alone. The inclusion of civil society will strengthen transparency and public confidence, particularly at a moment when trust in institutions remains fragile. While one appointment does not in itself ensure inclusive governance, it opens the door to a more participatory approach that needs to be expanded and institutionalised.
Costly Exclusions
Going down the road of history, the absence of inclusion in government policymaking has cost the country dearly. The exclusion of others, not of one’s own community or political party, started at the very dawn of Independence in 1948. The Father of the Nation, D S Senanayake, led his government to exclude the Malaiyaha Tamil community by depriving them of their citizenship rights. Eight years later, in 1956, the Oxford educated S W R D Bandaranaike effectively excluded the Tamil speaking people from the government by making Sinhala the sole official language. These early decisions normalised exclusion as a tool of governance rather than accommodation and paved the way for seven decades of political conflict and three decades of internal war.
Exclusion has also taken place virulently on a political party basis. Both of Sri Lanka’s post Independence constitutions were decided on by the government alone. The opposition political parties voted against the new constitutions of 1972 and 1977 because they had been excluded from participating in their design. The proposals they had made were not accepted. The basic law of the country was never forged by consensus. This legacy continues to shape adversarial politics and institutional fragility. The exclusion of other communities and political parties from decision making has led to frequent reversals of government policy. Whether in education or economic regulation or foreign policy, what one government has done the successor government has undone.
Sri Lanka’s poor performance in securing the foreign investment necessary for rapid economic growth can be attributed to this factor in the main. Policy instability is not simply an economic problem but a political one rooted in narrow ownership of power. In 2022, when the people went on to the streets to protest against the government and caused it to fall, they demanded system change in which their primary focus was corruption, which had reached very high levels both literally and figuratively. The focus on corruption, as being done by the government at present, has two beneficial impacts for the government. The first is that it ensures that a minimum of resources will be wasted so that the maximum may be used for the people’s welfare.
Second Benefit
The second benefit is that by focusing on the crime of corruption, the government can disable many leaders in the opposition. The more opposition leaders who are behind bars on charges of corruption, the less competition the government faces. Yet these gains do not substitute for the deeper requirement of inclusive governance. The present government seems to have identified corruption as the problem it will emphasise. However, reducing or eliminating corruption by itself is not going to lead to rapid economic development. Corruption is not the sole reason for the absence of economic growth. The most important factor in rapid economic growth is to have government policies that are not reversed every time a new government comes to power.
For Sri Lanka to make the transition to self-sustaining and rapid economic development, it is necessary that the economic policies followed today are not reversed tomorrow. The best way to ensure continuity of policy is to be inclusive in governance. Instead of excluding those in the opposition, the mainstream opposition in particular needs to be included. In terms of system change, the government has scored high with regard to corruption. There is a general feeling that corruption in the country is much reduced compared to the past. However, with regard to inclusion the government needs to demonstrate more commitment. This was evident in the initial choice of cabinet ministers, who were nearly all men from the majority ethnic community. Important committees it formed, including the Presidential Task Force for a Clean Sri Lanka and the Rebuilding Sri Lanka Task Force, also failed at first to reflect the diversity of the country.
In a multi ethnic and multi religious society like Sri Lanka, inclusivity is not merely symbolic. It is essential for addressing diverse perspectives and fostering mutual understanding. It is important to have members of the Tamil, Muslim and other minority communities, and women who are 52 percent of the population, appointed to important decision making bodies, especially those tasked with national recovery. Without such representation, the risk is that the very communities most affected by the crisis will remain unheard, and old grievances will be reproduced in new forms. The invitation extended to civil society to participate in the Rebuilding Sri Lanka Task Force is an important beginning. Whether it becomes a turning point will depend on whether the government chooses to make inclusion a principle of governance rather than treat it as a show of concession made under pressure.
by Jehan Perera
Features
Reservoir operation and flooding
Former Director General of Irrigation, G.T. Dharmasena, in an article, titled “Revival of Innovative systems for reservoir operation and flood forecasting” in The Island of 17 December, 2025, starts out by stating:
“Most reservoirs in Sri Lanka are agriculture and hydropower dominated. Reservoir operators are often unwilling to acknowledge the flood detention capability of major reservoirs during the onset of monsoons. Deviating from the traditional priority for food production and hydropower development, it is time to reorient the operational approach of major reservoirs operators under extreme events, where flood control becomes a vital function. While admitting that total elimination of flood impacts is not technically feasible, the impacts can be reduced by efficient operation of reservoirs and effective early warning systems”.
Addressing the question often raised by the public as to “Why is flooding more prominent downstream of reservoirs compared to the period before they were built,” Mr. Dharmasena cites the following instances: “For instance, why do (sic) Magama in Tissamaharama face floods threats after the construction of the massive Kirindi Oya reservoir? Similarly, why does Ambalantota flood after the construction of Udawalawe Reservoir? Furthermore, why is Molkawa, in the Kalutara District area, getting flooded so often after the construction of Kukule reservoir”?
“These situations exist in several other river basins, too. Engineers must, therefore, be mindful of the need to strictly control the operation of the reservoir gates by their field staff. (Since) “The actual field situation can sometimes deviate significantly from the theoretical technology… it is necessary to examine whether gate operators are strictly adhering to the operational guidelines, as gate operation currently relies too much on the discretion of the operator at the site”.
COMMENT
For Mr. Dharmasena to bring to the attention of the public that “gate operation currently relies too much on the discretion of the operator at the site”, is being disingenuous, after accepting flooding as a way of life for ALL major reservoirs for decades and not doing much about it. As far as the public is concerned, their expectation is that the Institution responsible for Reservoir Management should, not only develop the necessary guidelines to address flooding but also ensure that they are strictly administered by those responsible, without leaving it to the arbitrary discretion of field staff. This exercise should be reviewed annually after each monsoon, if lives are to be saved and livelihoods are to be sustained.
IMPACT of GATE OPERATION on FLOODING
According to Mr. Dhamasena, “Major reservoir spillways are designed for very high return periods… If the spillway gates are opened fully when reservoir is at full capacity, this can produce an artificial flood of a very large magnitude… Therefore, reservoir operators must be mindful in this regard to avoid any artificial flood creation” (Ibid). Continuing, he states: “In reality reservoir spillways are often designed for the sole safety of the reservoir structure, often compromising the safety of the downstream population. This design concept was promoted by foreign agencies in recent times to safeguard their investment for dams. Consequently, the discharge capacities of these spill gates significantly exceed the natural carrying capacity of river(s) downstream” (Ibid).
COMMENT
The design concept where priority is given to the “sole safety of the structure” that causes the discharge capacity of spill gates to “significantly exceed” the carrying capacity of the river is not limited to foreign agencies. Such concepts are also adopted by local designers as well, judging from the fact that flooding is accepted as an inevitable feature of reservoirs. Since design concepts in their current form lack concern for serious destructive consequences downstream and, therefore, unacceptable, it is imperative that the Government mandates that current design criteria are revisited as a critical part of the restoration programme.
CONNECTIVITY BETWEEN GATE OPENINGS and SAFETY MEASURES
It is only after the devastation of historic proportions left behind by Cyclone Ditwah that the Public is aware that major reservoirs are designed with spill gate openings to protect the safety of the structure without factoring in the consequences downstream, such as the safety of the population is an unacceptable proposition. The Institution or Institutions associated with the design have a responsibility not only to inform but also work together with Institutions such as Disaster Management and any others responsible for the consequences downstream, so that they could prepare for what is to follow.
Without working in isolation and without limiting it only to, informing related Institutions, the need is for Institutions that design reservoirs to work as a team with Forecasting and Disaster Management and develop operational frameworks that should be institutionalised and approved by the Cabinet of Ministers. The need is to recognize that without connectivity between spill gate openings and safety measures downstream, catastrophes downstream are bound to recur.
Therefore, the mandate for dam designers and those responsible for disaster management and forecasting should be for them to jointly establish guidelines relating to what safety measures are to be adopted for varying degrees of spill gate openings. For instance, the carrying capacity of the river should relate with a specific openinig of the spill gate. Another specific opening is required when the population should be compelled to move to high ground. The process should continue until the spill gate opening is such that it warrants the population to be evacuated. This relationship could also be established by relating the spill gate openings to the width of the river downstream.
The measures recommended above should be backed up by the judicious use of the land within the flood plain of reservoirs for “DRY DAMS” with sufficient capacity to intercept part of the spill gate discharge from which excess water could be released within the carrying capacity of the river. By relating the capacity of the DRY DAM to the spill gate opening, a degree of safety could be established. However, since the practice of demarcating flood plains is not taken seriously by the Institution concerned, the Government should introduce a Bill that such demarcations are made mandatory as part of State Land in the design and operation of reservoirs. Adopting such a practice would not only contribute significantly to control flooding, but also save lives by not permitting settlement but permitting agricultural activities only within these zones. Furthermore, the creation of an intermediate zone to contain excess flood waters would not tax the safety measures to the extent it would in the absence of such a safety net.
CONCLUSION
Perhaps, the towns of Kotmale and Gampola suffered severe flooding and loss of life because the opening of spill gates to release the unprecedented volumes of water from Cyclone Ditwah, was warranted by the need to ensure the safety of Kotmale and Upper Kotmale Dams.
This and other similar disasters bring into focus the connectivity that exists between forecasting, operation of spill gates, flooding and disaster management. Therefore, it is imperative that the government introduce the much-needed legislative and executive measures to ensure that the agencies associated with these disciplines develop a common operational framework to mitigate flooding and its destructive consequences. A critical feature of such a framework should be the demarcation of the flood plain, and decree that land within the flood plain is a zone set aside for DRY DAMS, planted with trees and free of human settlements, other than for agricultural purposes. In addition, the mandate of such a framework should establish for each river basin the relationship between the degree to which spill gates are opened with levels of flooding and appropriate safety measures.
The government should insist that associated Agencies identify and conduct a pilot project to ascertain the efficacy of the recommendations cited above and if need be, modify it accordingly, so that downstream physical features that are unique to each river basin are taken into account and made an integral feature of reservoir design. Even if such restrictions downstream limit the capacities to store spill gate discharges, it has to be appreciated that providing such facilities within the flood plain to any degree would mitigate the destructive consequences of the flooding.
By Neville Ladduwahetty
Features
Listening to the Language of Shells
The ocean rarely raises its voice. Instead, it leaves behind signs — subtle, intricate and enduring — for those willing to observe closely. Along Sri Lanka’s shores, these signs often appear in the form of seashells: spiralled, ridged, polished by waves, carrying within them the quiet history of marine life. For Marine Naturalist Dr. Malik Fernando, these shells are not souvenirs of the sea but storytellers, bearing witness to ecological change, resilience and loss.
“Seashells are among the most eloquent narrators of the ocean’s condition,” Dr. Fernando told The Island. “They are biological archives. If you know how to read them, they reveal the story of our seas, past and present.”
A long-standing marine conservationist and a member of the Marine Subcommittee of the Wildlife & Nature Protection Society (WNPS), Dr. Fernando has dedicated much of his life to understanding and protecting Sri Lanka’s marine ecosystems. While charismatic megafauna often dominate conservation discourse, he has consistently drawn attention to less celebrated but equally vital marine organisms — particularly molluscs, whose shells are integral to coastal and reef ecosystems.
“Shells are often admired for their beauty, but rarely for their function,” he said. “They are homes, shields and structural components of marine habitats. When shell-bearing organisms decline, it destabilises entire food webs.”
Sri Lanka’s geographical identity as an island nation, Dr. Fernando says, is paradoxically underrepresented in national conservation priorities. “We speak passionately about forests and wildlife on land, but our relationship with the ocean remains largely extractive,” he noted. “We fish, mine sand, build along the coast and pollute, yet fail to pause and ask how much the sea can endure.”
Through his work with the WNPS Marine Subcommittee, Dr. Fernando has been at the forefront of advocating for science-led marine policy and integrated coastal management. He stressed that fragmented governance and weak enforcement continue to undermine marine protection efforts. “The ocean does not recognise administrative boundaries,” he said. “But unfortunately, our policies often do.”
He believes that one of the greatest challenges facing marine conservation in Sri Lanka is invisibility. “What happens underwater is out of sight, and therefore out of mind,” he said. “Coral bleaching, mollusc depletion, habitat destruction — these crises unfold silently. By the time the impacts reach the shore, it is often too late.”
Seashells, in this context, become messengers. Changes in shell thickness, size and abundance, Dr. Fernando explained, can signal shifts in ocean chemistry, rising temperatures and increasing acidity — all linked to climate change. “Ocean acidification weakens shells,” he said. “It is a chemical reality with biological consequences. When shells grow thinner, organisms become more vulnerable, and ecosystems less stable.”
Climate change, he warned, is no longer a distant threat but an active force reshaping Sri Lanka’s marine environment. “We are already witnessing altered breeding cycles, migration patterns and species distribution,” he said. “Marine life is responding rapidly. The question is whether humans will respond wisely.”
Despite the gravity of these challenges, Dr. Fernando remains an advocate of hope rooted in knowledge. He believes public awareness and education are essential to reversing marine degradation. “You cannot expect people to protect what they do not understand,” he said. “Marine literacy must begin early — in schools, communities and through public storytelling.”
It is this belief that has driven his involvement in initiatives that use visual narratives to communicate marine science to broader audiences. According to Dr. Fernando, imagery, art and heritage-based storytelling can evoke emotional connections that data alone cannot. “A well-composed image of a shell can inspire curiosity,” he said. “Curiosity leads to respect, and respect to protection.”
Shells, he added, also hold cultural and historical significance in Sri Lanka, having been used for ornamentation, ritual objects and trade for centuries. “They connect nature and culture,” he said. “By celebrating shells, we are also honouring coastal communities whose lives have long been intertwined with the sea.”
However, Dr. Fernando cautioned against romanticising the ocean without acknowledging responsibility. “Celebration must go hand in hand with conservation,” he said. “Otherwise, we risk turning heritage into exploitation.”
He was particularly critical of unregulated shell collection and commercialisation. “What seems harmless — picking up shells — can have cumulative impacts,” he said. “When multiplied across thousands of visitors, it becomes extraction.”
As Sri Lanka continues to promote coastal tourism, Dr. Fernando emphasised the need for sustainability frameworks that prioritise ecosystem health. “Tourism must not come at the cost of the very environments it depends on,” he said. “Marine conservation is not anti-development; it is pro-future.”

Dr. Malik Fernando
Reflecting on his decades-long engagement with the sea, Dr. Fernando described marine conservation as both a scientific pursuit and a moral obligation. “The ocean has given us food, livelihoods, climate regulation and beauty,” he said. “Protecting it is not an act of charity; it is an act of responsibility.”
He called for stronger collaboration between scientists, policymakers, civil society and the private sector. “No single entity can safeguard the ocean alone,” he said. “Conservation requires collective stewardship.”
Yet, amid concern, Dr. Fernando expressed cautious optimism. “Sri Lanka still has immense marine wealth,” he said. “Our reefs, seagrass beds and coastal waters are resilient, if given a chance.”
Standing at the edge of the sea, shells scattered along the sand, one is reminded that the ocean does not shout its warnings. It leaves behind clues — delicate, enduring, easily overlooked. For Dr. Malik Fernando, those clues demand attention.
“The sea is constantly communicating,” he said. “In shells, in currents, in changing patterns of life. The real question is whether we, as a society, are finally prepared to listen — and to act before silence replaces the story.”
By Ifham Nizam
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