Features
Sri Lanka — The Status Quo Resumes?

By Charles Seevali Abeysekera
BROMLEY, UK, (IDN) — Fast forward the clock nine months and the country appears to have got through the worst with funds being provided by friendly donor countries and more recently by the IMF. A semblance of normality has returned or so it appears on the surface.
Gone are the demonstrations and barricades at Galle Face Green, gone are the endless queues at fuel stations and gone are the fears of imminent starvation.The foreign exchange reserves, almost zero last July, have risen appreciably, fuel is available, albeit at a very high price and an essential life blood of the country—tourists—are returning.
Therefore, is Mother Lanka slowly but surely on the way to a full recovery and has normal service resumed…. or is it but an illusion? if I am penniless and someone lends me a few shillings to get by, am I to then assume that I am suddenly very solvent?
After a hiatus of many years, I recently visited Sri Lanka, albeit for a short period, and had a few but very interesting conversations with those who I believe provide a barometer into the so-called “pulse of the nation”—those who depend on a daily or monthly wage in order to feed themselves. In other words, the vast majority of the populace.
From a purely aesthetic point of view, Sri Lanka looked exactly as it did when I was last in the country halfway through the last decade—chaotic, disorganized, dusty, manic and poor. I hasten to add that I did not venture into those parts of Colombo which to me are but an artificial edifice to those who seek to glorify delusions of grandeur!
To listen and absorb the voices of the desperate in the form of the bus driver, the baggage attendant, the receptionist, the porter, the waiter and the sales assistant describing just how desperate their lives are, was both very disturbing and sad.
For you know that you are but a passing stranger with whom they are sharing the experience of their day-to-day struggle and the resulting trauma. A stranger who will go away and live a life that they can never dream of, let alone aspire to, in their own country—no matter how hard they try.
The bus driver who finds it hard even to pay for the room he lives in because the spiraling inflation has resulted his earnings being effectively halved because the cost of goods has more than doubled but his wages have either remained static or even reduced.
The porter who laments the absence of tourists because he can no longer depend on tips to supplement his measly wages and thus even offers to carry my lap top case in the hope of getting a tip.
The sales assistant working in a retail spa outlet in a hotel, who laments the fact that only a single customer had walked in that day and wonders how he is going to make ends meet.
These are but three individuals whose economic plight is pathetic to observe and who hope desperately that things will improve. “Hope” being the operative but meaningless key word !
The conversation with the sales assistant at the retail outlet revealed another aspect to Sri Lankan, or Sinhalese culture and society to be more specific, which I had long understood to be the case, but this was the first time it had revealed itself in such a stark manner.
Whilst conversing with him in Sinhalese, he made a statement that I was not from Sri Lanka. I responded by asking him if my Sinhalese was so bad?
No, he replied, “your Sinhalese is very good but you speak in a way that tells me you are not Sri Lankan or at least not living here”.
Having aroused my curiosity, I asked him to clarify what exactly he meant. His explanation was thus:
You have spoken to me in Sinhalese with courtesy and civility but such conversations do not happen, or at least are very rare, with customers who are Sri Lankan. When Sri Lankans (default Sinhalese) speak to us, they speak to us as though we are lesser beings and expect us to be servile. The way you speak tells me that you have not grown up here and thus you speak to me as an equal, and not as though you are a superior.
This simple exchange highlights one of the many reasons why Sri Lanka is where it is. For a society that discriminates against its own on such a diabolical socio-economic hierarchical manner is simply incapable of progressing.
“Sri Lankans are such friendly warm and welcoming people” or so claims the banners and videos that invite the world to come to Sri Lanka. However, what this marketing campaign omits is a simple but stark reality.
Sri Lankans are indeed very friendly and welcoming people if you happen to be light skinned aka white! They are also very friendly and warm if they conclude that you can do something for them or that you are more affluent than they are. They are equally friendly and warm if they treat you on a “machang” level.
However, if they think you are of a lower socio-economic class to them, they will treat you as lesser beings and expect you to be servile. This obscenity works all the way down the socio-economic food chain.
A recent observation I heard from someone who frequents upmarket hotels in Colombo was just how disinterested staff appeared to be, their sullen faces and poor demeanor. I guess if those who are surviving on the breadline observe the financial disparity between themselves and those that have money to throw away like confetti, the above observation does make sense.
Sri Lankan or at least Sinhalese culture does not allow for the dignity of labour because it is a society based on feudal patriarchal values and not on meritocracy. For example, a person who patronizes a hotel can never understand what it is like to be in the shoes of those who work there and whose job is to serve him or her.
For the simple truth is that the person who patronizes the hotel will never ever need to be a server—at least not in Sri Lanka. The irony is that when those very same patrons go overseas, especially for education purposes, they are happy to do any jobs to make ends meet and despite them encountering working conditions opposite to those in Sri Lanka, when they return home, they revert to type—master/mistress—servant.
How does a society that looks down upon its own based on class and wealth, ever aspire to progress? The near bankruptcy of Sri Lankan has also very rightly been attributed to the industrial scale corruption and incompetence of the political class. It is generally claimed that a single family caused the downfall of Sri Lanka.
However, long before this single family allowed their cancer to metastasise, corruption was the standard operating procedure, not just among the political class but also the business class.
To blame the political class for the downfall of Sri Lanka is disingenuous, for the political class has been aided and abetted in the downfall of Sri Lanka by the business class.
It is claimed that of the $54 billion owed by Sri Lanka to creditors, some $34 billion has been moved overseas illegally. Did one single family steal all this and that too in no more than a decade? Of course not!
The truth is that money has been moved overseas illegally since the time that overseas developers were introduced into Sri Lanka in the late 1950’s and that was done by the local business class in cahoots with the political class.
The “commission culture” started a long time ago with the difference between then and now being that back in the days of good old Ceylon , there were only a few chosen elite who knew the system and they operated within the “old boys” network.
A fish rots from the head down. Sri Lankans have been desperately seeking a competent political leader with integrity to lead them into the “promised land”. However, as much as the country needs such a political leader it also needs leaders of commerce who are also competent, are honest, have integrity, pay their taxes and can lead by example. Does the country possess such leaders?
As the country ended up being bankrupt due to both economic and political incompetence, the answer is quite evident. Is it not?
An interesting exercise in understanding where some of the $34 billion has ended up is to observe the property market in overseas cities such as Melbourne.Whilst many who migrated to Australia did so with what little they could take in terms of foreign exchange and then got on the property ladder by way of job security and mortgage, what is equally revealing is just how many have arrived in Australia and managed to buy property for cash.
The obvious question is just how did these recently migrated folks end up being able to pay hundreds of thousands of dollars or even millions to buy property outright?
That answers can be found within the illegal trading currency market and those that leave Sri Lanka with thousands of dollars on their person. Those same people will rinse and repeat the process with each and every trip they make overseas. The fear of getting caught in Colombo is easily offset with an adequate bribe which is the standard operating procedure.
I became aware just how insidious this continues to be when I was recently listening to some very senior executives in some of the largest conglomerates in Sri Lanka talking about leaving Sri Lanka, which according to them had no future, and how they planned to migrate and move their millions overseas through the illegal currency market.
When the leaders of industry, to whom their employees and indeed the wider public look up for guidance, leadership and vision are contemplating migrating and taking vast sums of the nation’s wealth with them illegally, is it any surprise that the country ended up bankrupt?
To blame one corrupt family of destroying the country is utterly disingenuous because the country has been brought to its knees by its own corrupt and false values which by default actively encourages citizens to act illegally.
This corrupt system is aided and abetted by what I refer to as the “machang culture”. A system that is based on who you know and what influence you possess, which by default, actively encourages rule breaking. A system where meritocracy and abiding by rules are alien concepts.
A society can only progress if it is a rules-based society where the majority of the citizenry abides by the law of the land. In such a society, processes, structures and systems will work seamlessly and will be fit for purpose because those who work within and manage them will adhere to the rules because they are expected to and is the culture.
However, in a society where false values and rule-breaking are almost inculcated from the cradle, processes and systems will be abused, manipulated and will not be fit for purpose.
In such a society, which Sri Lanka sadly is, each and every citizen therefore bares a direct or indirect responsibility for the bankruptcy of the nation.To borrow in order to build, grow and become self-funding is simple visionary logic which is applicable to individuals, organizations and countries.
To borrow in order to steal the money borrowed, borrow again and repeat the process and borrow again and repeat the process yet again gives Einstein’s Definition of Insanity a whole new meaning!!
*Charles Seevali Abeysekera, a semi-retired sales and marketing professional, has worked in the UK mailing industry for over 35 years. He also scribes a blog on current affairs as well as reflections and thoughts on his own life journey. [IDN-InDepthNews]
Features
Inescapable need to deal with the past

The sudden reemergence of two major incidents from the past, that had become peripheral to the concerns of people today, has jolted the national polity and come to its centre stage. These are the interview by former president Ranil Wickremesinghe with the Al Jazeera television station that elicited the Batalanda issue and now the sanctioning of three former military commanders of the Sri Lankan armed forces and an LTTE commander, who switched sides and joined the government. The key lesson that these two incidents give is that allegations of mass crimes, whether they arise nationally or internationally, have to be dealt with at some time or the other. If they are not, they continue to fester beneath the surface until they rise again in a most unexpected way and when they may be more difficult to deal with.
In the case of the Batalanda interrogation site, the sudden reemergence of issues that seemed buried in the past has given rise to conjecture. The Batalanda issue, which goes back 37 years, was never totally off the radar. But after the last of the commission reports of the JVP period had been published over two decades ago, this matter was no longer at the forefront of public consciousness. Most of those in the younger generations who were too young to know what happened at that time, or born afterwards, would scarcely have any idea of what happened at Batalanda. But once the issue of human rights violations surfaced on Al Jazeera television they have come to occupy centre stage. From the day the former president gave his fateful interview there are commentaries on it both in the mainstream media and on social media.
There seems to be a sustained effort to keep the issue alive. The issues of Batalanda provide good fodder to politicians who are campaigning for election at the forthcoming Local Government elections on May 6. It is notable that the publicity on what transpired at Batalanda provides a way in which the outcome of the forthcoming local government elections in the worst affected parts of the country may be swayed. The problem is that the main contesting political parties are liable to be accused of participation in the JVP insurrection or its suppression or both. This may account for the widening of the scope of the allegations to include other sites such as Matale.
POLITICAL IMPERATIVES
The emergence at this time of the human rights violations and war crimes that took place during the LTTE war have their own political reasons, though these are external. The pursuit of truth and accountability must be universal and free from political motivations. Justice cannot be applied selectively. While human rights violations and war crimes call for universal standards that are applicable to all including those being committed at this time in Gaza and Ukraine, political imperatives influence what is surfaced. The sanctioning of the four military commanders by the UK government has been justified by the UK government minister concerned as being the fulfilment of an election pledge that he had made to his constituents. It is notable that the countries at the forefront of justice for Sri Lanka have large Tamil Diasporas that act as vote banks. It usually takes long time to prosecute human rights violations internationally whether it be in South America or East Timor and diasporas have the staying power and resources to keep going on.
In its response to the sanctions placed on the military commanders, the government’s position is that such unilateral decisions by foreign government are not helpful and complicate the task of national reconciliation. It has faced criticism for its restrained response, with some expecting a more forceful rebuttal against the international community. However, the NPP government is not the first to have had to face such problems. The sanctioning of military commanders and even of former presidents has taken place during the periods of previous governments. One of the former commanders who has been sanctioned by the UK government at this time was also sanctioned by the US government in 2020. This was followed by the Canadian government which sanctioned two former presidents in 2023. Neither of the two governments in power at that time took visibly stronger stands.
In addition, resolutions on Sri Lanka have been a regular occurrence and have been passed over the Sri Lankan government’s opposition since 2012. Apart from the very first vote that took place in 2009 when the government promised to take necessary action to deal with the human rights violations of the past, and won that vote, the government has lost every succeeding vote with the margins of defeat becoming bigger and bigger. This process has now culminated in an evidence gathering unit being set up in Geneva to collect evidence of human rights violations in Sri Lanka that is on offer to international governments to use. This is not a safe situation for Sri Lankan leaders to be in as they can be taken before international courts in foreign countries. It is important for Sri Lanka’s sovereignty and dignity as a country that this trend comes to an end.
COMPREHENSIVE SOLUTION
A peaceful future for Sri Lanka requires a multi-dimensional approach that addresses the root causes of conflict while fostering reconciliation, justice, and inclusive development. So far the government’s response to the international pressures is to indicate that it will strengthen the internal mechanisms already in place like the Office on Missing Persons and in addition to set up a truth and reconciliation commission. The difficulty that the government will face is to obtain a national consensus behind this truth and reconciliation commission. Tamil parties and victims’ groups in particular have voiced scepticism about the value of this mechanism. They have seen commissions come and commissions go. Sinhalese nationalist parties are also highly critical of the need for such commissions. As the Nawaz Commission appointed to identify the recommendations of previous commissions observed, “Our island nation has had a surfeit of commissions. Many witnesses who testified before this commission narrated their disappointment of going before previous commissions and achieving nothing in return.”
Former minister Prof G L Peiris has written a detailed critique of the proposed truth and reconciliation law that the previous government prepared but did not present to parliament.
In his critique, Prof Peiris had drawn from the South African truth and reconciliation commission which is the best known and most thoroughly implemented one in the world. He points out that the South African commission had a mandate to cover the entire country and not only some parts of it like the Sri Lankan law proposes. The need for a Sri Lankan truth and reconciliation commission to cover the entire country and not only the north and east is clear in the reemergence of the Batalanda issue. Serious human rights violations have occurred in all parts of the country, and to those from all ethnic and religious communities, and not only in the north and east.
Dealing with the past can only be successful in the context of a “system change” in which there is mutual agreement about the future. The longer this is delayed, the more scepticism will grow among victims and the broader public about the government’s commitment to a solution. The important feature of the South African commission was that it was part of a larger political process aimed to build national consensus through a long and strenuous process of consultations. The ultimate goal of the South African reconciliation process was a comprehensive political settlement that included power-sharing between racial groups and accountability measures that facilitated healing for all sides. If Sri Lanka is to achieve genuine reconciliation, it is necessary to learn from these experiences and take decisive steps to address past injustices in a manner that fosters lasting national unity. A peaceful Sri Lanka is possible if the government, opposition and people commit to truth, justice and inclusivity.
by Jehan Perera
Features
Unleashing Minds: From oppression to liberation

Education should be genuinely ‘free’—not just in the sense of being free from privatisation, but also in a way that empowers students by freeing them from oppressive structures. It should provide them with the knowledge and tools necessary to think critically, question the status quo, and ultimately liberate themselves from oppressive systems.
Education as an oppressive structure
Education should empower students to think critically, challenge oppression, and envision a more just and equal world. However, in its current state, education often operates as a mechanism of oppression rather than liberation. Instead of fostering independent thinking and change, the education system tends to reinforce the existing power dynamics and social hierarchies. It often upholds the status quo by teaching conformity and compliance rather than critical inquiry and transformation. This results in the reproduction of various inequalities, including economic, racial, and social disparities, further entrenching divisions within society. As a result, instead of being a force for personal and societal empowerment, education inadvertently perpetuates the very systems that contribute to injustice and inequality.
Education sustaining the class structure
Due to the widespread privatisation of education, the system continues to reinforce and sustain existing class structures. Private tuition centres, private schools, and institutions offering degree programmes for a fee all play a significant role in deepening the disparities between different social classes. These private entities often cater to the more affluent segments of society, granting them access to superior education and resources. In contrast, students from less privileged backgrounds are left with fewer opportunities and limited access to quality education, exacerbating the divide between the wealthy and the underprivileged. This growing gap in educational access not only limits social mobility but also perpetuates a cycle where the privileged continue to secure better opportunities while the less fortunate struggle to break free from the constraints of their socio-economic status.
Gender Oppression
Education subtly perpetuates gender oppression in society by reinforcing stereotypes, promoting gender insensitivity, and failing to create a gender-sensitive education system. And some of the policymakers do perpetuate this gender insensitive education by misinforming people. In a recent press conference, one of the former members of Parliament, Wimal Weerawansa, accused gender studies of spreading a ‘disease’ among students. In the year 2025, we are still hearing such absurdities discouraging gender studies. It is troubling and perplexing to hear such outdated and regressive views being voiced by public figures, particularly at a time when societies, worldwide, are increasingly embracing diversity and inclusion. These comments not only undermine the importance of gender studies as an academic field but also reinforce harmful stereotypes that marginalise individuals who do not fit into traditional gender roles. As we move forward in an era of greater social progress, such antiquated views only serve to hinder the ongoing work of fostering equality and understanding for all people, regardless of gender identity.
Students, whether in schools or universities, are often immersed in an educational discourse where gender is treated as something external, rather than an essential aspect of their everyday lives. In this framework, gender is framed as a concern primarily for “non-males,” which marginalises the broader societal impact of gender issues. This perspective fails to recognise that gender dynamics affect everyone, regardless of their gender identity, and that understanding and addressing gender inequality is crucial for all individuals in society.
A poignant example of this issue can be seen in the recent troubling case of sexual abuse involving a medical doctor. The public discussion surrounding the incident, particularly the media’s decision to disclose the victim’s confidential statement, is deeply concerning. This lack of respect for privacy and sensitivity highlights the pervasive disregard for gender issues in society.
What makes this situation even more alarming is that such media behaviour is not an isolated incident, but rather reflects a broader pattern in a society where gender sensitivity is often dismissed or ignored. In many circles, advocating for gender equality and sensitivity is stigmatised, and is even seen as a ‘disease’ or a disruptive force to the status quo. This attitude contributes to a culture where harmful gender stereotypes persist, and where important conversations about gender equity are sidelined or distorted. Ultimately, this reflects the deeper societal need for an education system that is more attuned to gender sensitivity, recognising its critical role in shaping the world students will inherit and navigate.
To break free from these gender hierarchies there should be, among other things, a gender sensitive education system, which does not limit gender studies to a semester or a mere subject.
Ragging
The inequality that persists in class and regional power structures (Colombo and non-Colombo division) creeps into universities. While ragging is popularly seen as an act of integrating freshers into the system, its roots lie in the deeply divided class and ethno-religious divisions within society.
In certain faculties, senior students may ask junior female students to wear certain fabrics typically worn at home (cheetta dresses) and braid their hair into two plaits, while male students are required to wear white, long-sleeved shirts without belts. Both men and women must wear bathroom slippers. These actions are framed as efforts to make everyone equal, free from class divisions. However, these gendered and ethicised practices stem from unequal and oppressive class structures in society and are gradually infiltrating university culture as mechanisms of oppression.The inequality that persists in gradually makes its way into academic institutions, particularly universities.
These practices are ostensibly intended to create a sense of uniformity and equality among students, removing visible markers of class distinction. However, what is overlooked is that these actions stem from deeply ingrained and unequal social structures that are inherently oppressive. Instead of fostering equality, they reinforce a system where hierarchical power dynamics in the society—rooted in class, gender, and region—are confronted with oppression and violence which is embedded in ragging, creating another system of oppression.
Uncritical Students
In Sri Lanka, and in many other countries across the region, it is common for university students to address their lecturers as ‘Sir’ and ‘Madam.’ This practice is not just a matter of politeness, but rather a reflection of deeply ingrained societal norms that date back to the feudal and colonial eras. The use of these titles reinforces a hierarchical structure within the educational system, where authority is unquestioned, and students are expected to show deference to their professors.
Historically, during colonial rule, the education system was structured around European models, which often emphasised rigid social distinctions and the authority of those in power. The titles ‘Sir’ and ‘Madam’ served to uphold this structure, positioning lecturers as figures of authority who were to be respected and rarely challenged. Even after the end of colonial rule, these practices continued to permeate the education system, becoming normalised as part of the culture.
This practice perpetuates a culture of obedience and respect for authority that discourages critical thinking and active questioning. In this context, students are conditioned to see their lecturers as figures of unquestionable authority, discouraging dialogue, dissent, or challenging the status quo. This hierarchical dynamic can limit intellectual growth and discourage students from engaging in open, critical discussions that could lead to progressive change within both academia and society at large.
Unleashing minds
The transformation of these structures lies in the hands of multiple parties, including academics, students, society, and policymakers. Policymakers must create and enforce policies that discourage the privatisation of education, ensure equal access for all students, regardless of class dynamics, gender, etc. Education should be regarded as a fundamental right, not a privilege available only to a select few. Such policies should also actively promote gender equality and inclusivity, addressing the barriers that prevent women, LGBTQ+ individuals, and other marginalised genders from accessing and succeeding in education. Practices that perpetuate gender inequality, such as sexism, discrimination, or gender-based violence, need to be addressed head-on. Institutions must prioritise gender studies and sensitivity training to cultivate an environment of respect and understanding, where all students, regardless of gender, feel safe and valued.
At the same time, the micro-ecosystems of hierarchy within institutions—such as maintaining outdated power structures and social divisions—must be thoroughly examined and challenged. Universities must foster environments where critical thinking, mutual respect, and inclusivity—across both class and gender—are prioritised. By creating spaces where all minds can flourish, free from the constraints of entrenched hierarchies, we can build a more equitable and intellectually vibrant educational system—one that truly unleashes the potential of all students, regardless of their social background.
(Anushka Kahandagamage is the General Secretary of the Colombo Institute for Human Sciences)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
By Anushka Kahandagamage
Features
New vision for bassist Benjy

It’s a known fact that whenever bassist Benjy Ranabahu booms into action he literally lights up the stage, and the exciting news I have for music lovers, this week, is that Benjy is coming up with a new vision.
One thought that this exciting bassist may give the music scene a layoff, after his return from the Seychelles early this year.
At that point in time, he indicated to us that he hasn’t quit the music scene, but that he would like to take a break from the showbiz setup.
“I’m taking things easy at the moment…just need to relax and then decide what my future plans would be,” he said.
However, the good news is that Benjy’s future plans would materialise sooner than one thought.
Yes, Benjy is putting together his own band, with a vision to give music lovers something different, something dynamic.
He has already got the lineup to do the needful, he says, and the guys are now working on their repertoire.
The five-piece lineup will include lead, rhythm, bass, keyboards and drums and the plus factor, said Benjy, is that they all sing.
A female vocalist has also been added to this setup, said Benjy.
“She is relatively new to the scene, but with a trained voice, and that means we have something new to offer music lovers.”
The setup met last week and had a frank discussion on how they intend taking on the music scene and everyone seems excited to get on stage and do the needful, Benjy added.
Benjy went on to say that they are now spending their time rehearsing as they are very keen to gel as a team, because their skills and personalities fit together well.
“The guys I’ve got are all extremely talented and skillful in their profession and they have been around for quite a while, performing as professionals, both here and abroad.”
Benjy himself has performed with several top bands in the past and also had his own band – Aquarius.
Aquarius had quite a few foreign contracts, as well, performing in Europe and in the Middle East, and Benjy is now ready to do it again!
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