Opinion
The Life and Lessons of Sir Waitialingam Duraiswamy
By Arjuna Parakrama
Text of an introductory speech delivered recently in Colombo by Prof. Arjuna Prarakrama on the occasion of the launching of the publication titled, ‘Clippings on the Life and Times of Sir Waitialingam Duraisawamy’ by Sivanandini Duraiswamy.
I shall confine my brief remarks to four areas in all of which, I believe Sir Waitialingam had in his inimitable, quiet but firm, steadfast, way shown us a path and a perspective that today, more than ever before, is worth understanding and attempting to follow. I shall try to use his religio-cultural tradition, not mine, to explain his ways and values, in part because that would provide the greatest explanatory power, and because for too long we have remained trapped, both wittingly and unwittingly in our own cultural and religious traditions, which then serve to divide and exclude. If we are to be serious about integration we have no right to the luxury owning only one of many threads in our national mosaic.
To this end, let me begin with an overall assessment of Sir Waitialingam as I believe and see captured in the extraordinary poem found in the Puraananuru (182) by Ilam Peruvaiyuti in the extraordinary translation by A.K. Ramanujan. This is a beautiful summary of the kind of man I believe Sir Waitialingam was, as well as of the kind role men like him play in society.
The World Lives Because
This world lives
because
some men
do not eat alone,
not even when they get
the sweet ambrosia of the gods;
they’ve no anger in them,
they fear evils other men fear
but never sleep over them;
give their lives for honor,
will not touch a gift of whole worlds
if tainted;
there’s no faintness in their hearts
and they do not strive
for themselves.
Because such men are,
This world is.
This is both the potential and catastrophe of our times. The Sangam poetry of over 2000 years ago can be excused for focusing only on men, but certainly not us in Sri Lanka today. We have no women or men of this kind here anymore, at least in positions of authority and power, so our world is in danger of disintegrating – of not being “is” any longer. It “was” but it “isn’t” now, and alas, we must all share some blame for this. My humble intervention today, is, then, a celebration of Sir Waitialingam’s life and values, as well as the performance of obsequies for a lost time, a bereft space, trapped in the past.
This should not be: systems need to be in place, institutions need to function, which go beyond individuals. For the author of the Thirukural (verse 982), the matter was strikingly simpler:
The welfare of the world is in the goodness of those who govern.
It depends on the nature that resides within.
We must believe otherwise, but yet, without visionary leaders of the kind of Sir Waitialingam, we are doomed to echo Antonio Gramsci, referring to a different kind of fascism, of which I shall use the liberal translation of Gramsci popularised by Slavoj Žižek (2010).
“The old world is dying, and the new world struggles to be born: now is the time of monsters.”
Systems have failed us, as have leaders, and echoing Shakespeare’ Prospero, we must take responsibility for “this thing of darkness / which [we] acknowledge [ours].”
Beginning with a Kural that sums up greatness in our sense, I will attempt to take stock of the lessons we can learn from the life of Sir Waitialingam on the occasion of the launch of Clippings.
Love, modesty, beneficence, benignant grace,
With truth, are pillars five of perfect virtue’s resting-place. [The Virtuous: Verse 983]
Thus, the core values that I would like to focus on today as lessons and examples include integrity, giving, impartiality, and simplicity.
INTEGRITY
The question of integrity, fundamental in its absence, in its utter dereliction. today, is embodied in Sir Waitialingam’s philosophy and practice of life. As Sir Francis Molamure wrote in 1936:
“Mr. Duraiswamy proved his sterling worth and political integrity during the term of the Reformed Council of 1924. There is no doubt that he is the outstanding political figure among the Tamils.”
A.F. Molamure, Times of Ceylon Feb 1936 [p. 101]
Dr. N.M Perera in his Vote of Condolence reproduced in the Hansard of 1966 has this to say:
“He was a man of whom we can be proud, and the Legislature can be proud, and certainly we in this country can be proud. He had a sense of fair play, justice and a high sense of integrity and, above all, he was a genial person who always discussed matters frankly with all Members in the Speaker’s Chamber, listened to their difficulties and pointed out ways of solving their difficulties. In essence, he was an ideal Speaker. All of us looked up to him to maintain the high honour and dignity that was expected of the Chair.
We have lost … one of the old politicians of this country. He was one of the last links between the old and the new.”
Hansard of 1966: Dr. N. M. Perera [Vote of Condolence]
The point to be made here is that integrity is not a matter of avoidance, integrity is not a matter of turning the other side and becoming consciously unaware of what is going on. Integrity is an engagement, it is, as Dr. Perera says, frank engagement on key matters, listening to difficulties, solving problems. Sir Waitialingam was someone who confronted injustice, inequality and wrongs and actively helped to right these wrongs. Integrity is not passive, it is not the absence of corruption, nepotism, kleptocracy nor the avoidance of personal gain: it is the active campaigning and active engagement against those cancers that affect integrity, be they people or institutions, ideologies or fiefdoms, whether they seek refuge in culture and tradition, or hierarchy and protocol. But, this integrity must be lived and practiced: it is not merely a slogan for the hard times in opposition backbenches, for garnering votes at elections. In this sense, the integrity embodied by Sir Waitialingam was tied to his dignity and moral compass as surely as his religion and family values.
The Thirukural, in verse 119 expresses this quite poignantly:
Speech uttered without bias is integrity,
Provided no unspoken bias hides in the heart.
This is the crux of the problem which goes beyond avoidance, subterfuge hypocrisy and so on. I will have occasion to talk about heart of greatness later on, but let me move on now.
GIVING
Next, I would like to focus on the notion of giving, which is not charity, but which is an understanding of equality, a redressing of injustice, a restoration of the level playing field. And, I must say that again I have to rely on a translation of the Tirukkuṟaḷ, verse 218, which I think is important, because one does not have to be hugely financially rich to have that sense of giving. In fact, it is a sad truism to say those who are hugely financially rich do not indulge in such giving today, but in taking more and more.
Here is the Kural:
Those who deeply know duty do not neglect giving,
Even in their own unprosperous season.
In his quiet retirement he was as prone to giving as he was earlier. And in fact, his role as the Speaker – even though he was scrupulous to the point of not being involved officially in either parties or politics – provides a shining counter-example to the current dispensation. Here, he was able through his good offices, his persuasive powers and the force of his character to enable the people in the islands, particularly in Delft, to obtain services that were unthought of earlier. Motorised boats, piers and so on.
But, most importantly, it was not done irregularly, it was not done unfairly, it was not done in order to canvas or bargain or buy votes; it was done because it was a duty, a duty seen as a labor of love and, crucially, it was something for which he never took credit. These I think are unique examples to our present and future generations.
Again, from the Thirukural (211)
The benevolent expect no return for their dutiful giving.
How can the world ever repay the rain cloud?
Sir Waitialingam was a rain cloud to the islands, to the Jaffna peninsula, to the people who came to him or of whom he recognized a hope, and this was remarkable because it was not part of a quid pro quo, it was not a political circus. It was quiet, it was discreet, and it addressed the need of the hour.
“I feel so helpless, so small, so unable to do what is expected of me. In my home I feel
strongly about the great wants of our people and often felt and wept that something should be done to raise our people’s standard of living, education and physical conditions. This frail body is unable to cope with the stupendous work that lies before me.” [p. 146]
IMPARTIALITY
Perhaps the most difficult principle to engage because he and I like many are ambiguous about its benefits or to be precise the greater benefit was Sir Waitialingam’s impartiality. The moment he became the Speaker of the State Council, he ceased to be the uncontested MP for Kayts, he ceased to be the representative of the Tamil people, he ceased to be a son of the soil. He identified himself, and he became, one with all the interests of all the people in the country.
D.B Dhanapala puts this quite beautifully and quite accurately in his description of the early stages of Sir Waitialingam’s tenure, when he states:
It is a lie to say the Speaker takes no sides. As a matter of fact, he takes sides more than any man on the floor of the House. But he takes all the sides available on any question at different times.
He seems as much concerned and interested in the halting sentences of the most insignificant backbencher as desperate defence put up by the leader of the House.
The smile of interest is thin; the nod of understanding is slight. But there is nothing mechanical about these encouragements on the part of the Speaker, His behaviour when on the chair seems to be always in evening dress, as it were. There is a formal dignity not without grace that clothes the few words he sometimes utters, the smile he often proffers and even the raising of the eye-brows he but seldom affects.
I think it is worth understanding that impartiality taken to the extreme in order to reconcile his understanding of the principle role and function of the Speaker, may be a disadvantage or even a tragedy of our times.
Mr Duraiswamy does not speak too much. And whenever he does speak, he says the right thing. There is also a complete lack of what is called ‘side’ in his behaviour which makes his personality unobtrusive in the House. His rulings are often firm. …
But his firmness is not off his own bat. He takes the sense of the House when he is in doubt. At other times he seems to scent the feeling prevalent. But in whatever he does there is the touch of the sure hand, the ring of the decided mind about it.” [pp. 42- 43]
Unfortunately, when Ceylon obtained the services of the most important Speaker and the first citizen in Sir Waitialingam Duraiswamy, we also lost a powerful advocate, a strong voice for united Ceylon whose liberalism found him putting aside less important ethnic, cultural differences at that crucial juncture, and this loss I think proved fundamental in the history that unfolded at the time. The trade-off was identified by many as the quid pro quo for his being elected and in his demonstrating so exemplary a level of impartiality for 11 crucial years in that office.
However one wishes to rationalize it, Sir Waitialingam’s eloquence in the House, his ability to reason and explain using his judicial training, his ability to analyze and understand an issue were sadly missed. And unfortunately, he too was well aware of this. Mr. Dhanapala observes:
At my last interview with him, on the eve of his departure to England, I found him greatly perturbed regarding the trend of events. He felt all the worse because as Speaker he was helpless.
With the highest conceptions of the duties of the Office he holds, the Speaker would not take part in politics even behind the scenes. But a Speaker has his own opinions unexpressed in public. [pp. 46-47]
The issue there was he was unhappy because of the communal turn of politics at that time. He was unhappy and prescient about what would happen in future, and it did. It led him to exclude himself from politics and public life after 1947. Being scrupulous and a stickler for due process, he eschewed working in the unofficial Bar as well, proving all those wrong, including Dhanapala, who felt that his political career would continue to blossom. However, exclusionary nationalist politics had overtaken the country, inevitably, and from the point of view of non-Sinhala groups, justifiably, but this was not a political arena that Sir Waitialingam trusted or valued, and in turn it was not one in which his worth was duly recognised.
Dr N.M. Perera states in 1966: how wrong he was proven to be:
It used to be a common theme of discussion between himself and myself as to how best the problem of communal tension that seemed to prevail in the last decade or so could be solved. I always maintained – and I think he agreed – that this was a passing phase.
I don’t think that he was right even about Sir Waitialingam’s view: my evidence, beyond the circumstantial, is that despite referring to this as “a common theme of discussion” he is as yet unsure of Sir Waitialingam’s view on the subject of such frequent discussion. Perhaps politeness intervened here!
REFINED SIMPLICITY
In an extraordinarily felicitous phrase, DB Dhanapala captures what I consider to be the essence of Sir Waitialingam’s personal uniqueness vis-à-vis the other politicians of his time. All of them were elite, educated sufficiently and comfortably westernised. Yet, Sir Waitialingam had that quality of refined simplicity which he bore with the aplomb and flair.
In the words of Dhanapala,
“In their dealings with their own countrymen, the best class of Sinhalese has copied the superior manner in which the European in the east treats the Asiatic. They are seldom able to get away from that sahib brusqueness, and not many single use politicians will ever attain that refined simplicity of the high class Dravidian as personified in Mr. Duraiswamy. . . . Here is a man without all the complexities of pose and pomp — who talks to his inferiors with the same respect as he would to equals. This wiry athletic Dravidian in a long coat, who sleeps on a hard plank to this day, is prouder of his fame as a farmer then of his name as a politician or lawyer.”
The point I wish to make is that when Sir Waitilingam speaks of a united Ceylon and its shared heritage, he’s not like some others of his time speaking about Oxford or Cambridge, Victorian values, a Christian ethos or even the unabashedly upper class Colombo milieu of like-minded Sinhala, Tamil, Muslim and Burgher fraternities conjoined by the old school tie, More British than the British themselves, as Macaulay planned a century earlier in his infamous Minute on Indian Education (Not accidentally the year that Royal College – then The Colombo Academy – was founded): “We must at present do our best to form a class who may be interpreters between us and the millions whom we govern, -a class of persons Indian in blood and colour, but English in tastes, in opinions, in morals and in intellect.”
This simplicity is neither contrived nor natural. Paradoxically it is a learned and deliberately chosen simplicity based on values and beliefs. The frills of office, of colonialist public life were not beyond Sir Waitialingam’s enjoyment. He could take it or leave it. He was most comfortable in Jaffna in his home with his family and friends in communion with his guru among his people. The example most illustrative of this point is his rapid departure from Colombo to Jaffna on returning after being knighted so that he can be with his family and well-wishers. His remark on that occasion is symptomatic of that refined simplicity the eschewing of pomp and pageantry in favour of deeply rooted, understated yet firmly held beliefs and practices.
“I could not resist the strong urge to be in Jaffna a minute longer and I am here now among you,” he said by way of explaining to his friends the reason for his hurried departure from Colombo soon after his return from England.” [p. 139]
Conclusion
Destiny’s last days may surge with oceanic change,
Yet men deemed perfectly good remain, like the shore, unchanged.
Verse 989
It has been noted of this milieu that “this is a small world.” We now need to confront the inescapable fact that this is not so any longer. There’s both good and bad in this new reality, notwithstanding its monsters. A larger world allows for greater participation, widespread upward social mobility and the drastic reduction of old class-caste hierarchies that dominated this small world in the past. Yet, while saluting and championing this sea change, we must find room for all that was the best of that past. Sir Waitialingam was certainly, irrefutably among the exemplars we must learn to cherish, unlearn our own present madness to understand, value and emulate.
His life remains an antidote to the brutes of our epoch, beautifully captured in this new translation by Dr. S. V. Kasynathan, of Kural 1020, one of the most poignant reminders of our current predicament.
The movement of men without shame within their heart
Is like wooden puppets on a string pretending to be alive. [Kural 1020]
After such knowledge, what forgiveness?
Opinion
Why Sri Lanka needs a National Budget Performance and Evaluation Office
Sri Lanka is now grappling with the aftermath of the one of the gravest natural disasters in recent memory, as Cyclone Ditwah and the associated weather system continue to bring relentless rain, flash floods, and landslides across the country.
In view of the severe disaster situation, Speaker Jagath Wickramaratne had to amend the schedule for the Committee Stage debates on Budget 2026, which was subsequently passed by Parliament. There have been various interpretations of Budget 2026 by economists, the business community, academics, and civil society. Some analyses draw on economic expertise, others reflect social understanding, while certain groups read the budget through political ideology. But with the country now trying to manage a humanitarian and economic emergency, it is clear that fragmented interpretations will not suffice. This is a moment when Sri Lanka needs a unified, responsible, and collective “national reading” of the budget—one that rises above personal or political positions and focuses on safeguarding citizens, restoring stability, and guiding the nation toward recovery.
Budget 2026 is unique for several reasons. To understand it properly, we must “read” it through the lens of Sri Lanka’s current economic realities as well as the fiscal consolidation pathway outlined under the International Monetary Fund programme. Some argue that this Budget reflects a liberal policy orientation, citing several key allocations that support this view: strong investment in human capital, an infrastructure-led growth strategy, targeted support for private enterprise and MSMEs, and an emphasis on fiscal discipline and transparency.
Anyway, it can be argued that it is still too early to categorise the 2026 budget as a fully liberal budget approach, especially when considering the structural realities that continue to shape Sri Lanka’s economy. Still some sectors in Sri Lanka restricted private-sector space, with state dominance. And also, we can witness a weak performance-based management system with no strong KPI-linked monitoring or institutional performance cells. Moreover, the country still maintains a broad subsidy orientation, where extensive welfare transfers may constrain productivity unless they shift toward targeted and time-bound mechanisms. Even though we can see improved tax administration in the recent past, there is a need to have proper tax rationalisation, requiring significant simplification to become broad-based and globally competitive. These factors collectively indicate that, despite certain reform signals, it may be premature to label Budget 2026 as fully liberal in nature.
Overall, Sri Lanka needs to have proper monitoring mechanisms for the budget. Even if it is a liberal type, development, or any type of budget, we need to see how we can have a budget monitoring system.
Establishing a National Budget Performance and Evaluation Office
Whatever the budgets presented during the last seven decades, the implementation of budget proposals can always be mostly considered as around 30-50 %. Sri Lanka needs to have proper budget monitoring mechanisms. This is not only important for the budget but also for all other activities in Sri Lanka. Most of the countries in the world have this, and we can learn many best practices from them.
Establishing a National Budget Performance and Evaluation Office is essential for strengthening Sri Lanka’s fiscal governance and ensuring that public spending delivers measurable value. Such an office would provide an independent, data-driven mechanism to track budget implementation, monitor programme outcomes, and evaluate whether ministries achieve their intended results. Drawing from global best practices—including India’s PFMS-enabled monitoring and OECD programme-based budgeting frameworks—the office would develop clear KPIs, performance scorecards, and annual evaluation reports linked to national priorities. By integrating financial data, output metrics, and policy outcomes, this institution would enable evidence-based decision-making, improve budget credibility, reduce wastage, and foster greater transparency and accountability across the public sector. Ultimately, this would help shift Sri Lanka’s budgeting process from input-focused allocations toward performance-oriented results.
There is an urgent need for a paradigm shift in Sri Lanka’s economy, where export diversification, strengthened governance, and institutional efficiency become essential pillars of reform. Establishing a National Budget Performance and Evaluation Office is a critical step that can help the country address many long-standing challenges related to governance, fiscal discipline, and evidence-based decision-making. Such an institution would create the mechanisms required for transparency, accountability, and performance-focused budgeting. Ultimately, for Sri Lanka to gain greater global recognition and move toward a more stable, credible economic future, every stakeholder must be equipped with the right knowledge, tools, and systems that support disciplined financial management and a respected national identity.
by Prof. Nalin Abeysekera ✍️
Opinion
Comfort for some, death for others: The reality of climate change
The recent Cyclone Ditwah struck South and Southeast Asia in an unprecedented way, causing floods, landslides, deaths, displacement of thousands, and severe soil degradation. For many in Sri Lanka, the disaster is seen as a natural event that the government should have anticipated. Yet, the reality is that small countries like ours have little power to prevent disasters of this scale. Despite contributing minimally to global carbon emissions, we are forced to bear the consequences of ecological harm caused largely by wealthier nations. Excessive consumption and profit-driven production in capitalist economies fuel climate change, while the Global South suffers the resulting losses in lives, homes, and livelihoods. The dead, the disappeared, and the displaced from Cyclone Ditwah demand climate justice—a justice that addresses structural inequality, exploitation of nature for profit, and the failure of global powers to take responsibility.
The Role of Excessive Consumption
The environmental crisis is driven by excessive consumption, particularly in developed countries. Cars, electronics, clothing, and other consumer goods require immense energy to produce, much of it from fossil fuels such as coal, gas, and oil. The transportation of raw materials and finished products adds further emissions, while waste from overconsumption ends up in landfills, releasing methane, a potent greenhouse gas. This cycle of consumption, production, and waste underscores a systemic problem: climate change is not merely an environmental issue, but a symptom of an economic system built on profit, not sustainability.
Market-Based “Solutions” and Greenwashing
Neoliberal economies are not silent in the face of climate change—they perform “sustainability” while offering superficial solutions. Many corporations engage in green branding to appear environmentally responsible, even as their practices remain unchanged. Carbon trading, for example, allows companies to buy and sell the right to emit CO₂ under a capped system. While intended to reduce emissions, it often commodifies pollution rather than eliminating it, enabling wealthy actors to continue environmentally harmful practices. Since many developing countries do not strictly enforce carbon caps, wealthy corporations often relocate their factories to these regions. Meanwhile, the burden of “reductions” is shifted to marginalised communities, turning these areas into pollution havens that endure the worst effects of climate disasters despite contributing the least to the problem. Market-based solutions, therefore, frequently reinforce existing inequalities rather than addressing the structural causes of climate change.
International Agreements and Structural Limitations
The global community has reached multiple climate agreements, including the UNFCCC (1992), the Kyoto Protocol (1997), and the Paris Agreement (2015). Yet these agreements remain constrained by capitalist agendas and weak enforcement mechanisms. Most rely on voluntary national commitments, peer pressure, and reporting transparency rather than legally binding obligations. Countries can submit inadequate Nationally Determined Contributions (NDCs) and remain technically compliant, rendering the agreements more symbolic than transformative. While not entirely ineffective, international agreements often prioritise narrative performance over real structural change, allowing wealthy nations to avoid meaningful responsibility for emissions and ecological harm.
Climate Justice and Social Inequalities
Climate change is inseparable from social injustice. Marginalised communities—those affected by poverty, colonial histories, racial discrimination, or gender inequality—face the greatest risks from environmental disasters. These populations generally lack safe housing, and even when warned to evacuate, they have few resources or means to recover from disasters. General climate policies, which have been influcned by capitalist agendas, that focus solely on emissions reduction or “green” initiatives fail to address these deeper inequalities. True climate action must empower communities, redistribute wealth, and integrate social justice with environmental sustainability. Only by tackling the structural drivers of both inequality and ecological harm can we move toward genuine climate justice.
Conclusion
Cyclone Ditwah and other climate disasters are reminders that the effects of environmental degradation are unevenly distributed. The Global South pays a heavy price for the consumption patterns and industrial practices of the Global North. Market-based solutions, superficial sustainability initiatives, and weak international agreements are insufficient to address the systemic roots of climate change. Achieving climate justice requires a fundamental rethinking of economic priorities, social structures, and global responsibility—placing people and the planet above profit.
The author is a postdoctoral fellow at Harvard Divinity School.
by Anushka Kahandagamage ✍️
Opinion
Ditwah wake-up call demands a national volunteer community service for rebuilding Sri Lanka
The Tsunami of 2004 struck our coasts, but the recent Cyclone Ditwah has delivered an unprecedented blow, devastating and traumatising the entire country. President Anura Kumara Dissanayake rightly called it the “largest and most challenging natural disaster” in Sri Lanka’s history.
The toll is staggering: Over 600 people were confirmed dead, with hundreds still missing. More than 2 million citizens – nearly one in ten people—have been affected. 41,000 to 86,000 houses are damaged or completely destroyed. The damage is widespread, with 22 of the island’s 25 districts declared disaster-affected areas. A provisional economic damage estimate reaching up to USD 7 billion—a figure that instantly consumes about 7% of our national GDP. This was not merely a natural disaster; it was a crisis amplified by systemic failure, culminating in a catastrophe that now demands a radical, long-term policy response.
Unlike the Tsunami, the destruction to our vital inland infrastructure—roads, bridges, railway lines, and power networks—has been colossal, crippling the nation’s ability to recover. Over 25,000 members of the tri-forces have been mobilised, and the nation rightly hails their courageous and relentless efforts in rescue and relief. They should now be graduated from ‘Rana Viruvo’ to RUN VIRUVO considering the efforts they are still putting into the relief operations in this unprecedented calamity. But the scale of the rebuilding effort requires a permanently sustained unified national mechanism, perhaps learning from their rich experiences.
Why did devastation reach this cataclysmic level?
Unlike a sudden earthquake/Tsunami, a cyclone’s path is largely traceable. Yet, the “post-mortem” on Ditwah reveals a horrifying truth: the storm’s devastation was amplified by our own institutional failures.
The India Meteorological Department (IMD) which runs the Regional Specialised Meteorological Centre (RMSC) monitors the oceans in this region and issues alerts for cyclones. It serves all the regional countries — Bangladesh, Maldives, Myanmar, Oman, Pakistan, Sri Lanka and Thailand. The RMSC first predicted the formation of a depression as early as November 13 and issued an alert over the possibility of a cyclone forming on November 20. From November 23 onwards, IMD/RMSC had been routinely sharing frequent weather updates with Sri Lanka.
Robust models from the India Meteorological Department and the RMSC provided ample warnings of the depression and subsequent cyclonic intensification. Some of these predictions by the RMC and even the BBC forecasted rainfall over 300- 400 mm which could go up to even half a meter per day. True to their forecasts, Matale tragically received unprecedented rainfall of around 520 mm, triggering fatal landslides. Ditwah’s impact was worsened by its unusually slow movement over the island which sustained heavy rainfall over several days.
The Governance Gap
The critical breakdown occurred between the scientific prediction and the state’s executive arm. Warnings, if not taken seriously or acted upon, become meaningless data points. The core issue is a fragmented disaster management system that lacks the “unified command structure” required for real-time data sharing and rapid deployment. As one analyst noted, the disaster delivered a hard lesson: we entered one of our worst natural disasters in decades without a functioning national strategy and with a severe deficit in “adaptive capacity.
Scientific forecasts were not translated into an appropriate, urgent disaster preparedness program by the Sri Lankan state apparatus. Public reports indicate that national preparedness was woefully short of what was needed. The warnings failed to translate into a coherent, proactive response into an appropriate disaster preparedness action program on the island. This failure points directly to long-standing institutional deficits.
The Strategic Imperative: Dedicated Workforce for a $7B Recovery
President Anura Kumara Dissanayake rightly emphasised that restoring public life requires a unified operational mechanism that goes beyond normal state administration. To tackle this immense task, the Government has established a ‘Rebuilding Sri Lanka Fund’ to finance the medium- and long-term recovery, including essential infrastructure and public health issues.
This newly established ‘Rebuilding Sri Lanka Fund’ addresses the financial cost, but it does not solve the fundamental manpower crisis which is a key bottleneck in retarding the progress of this formidable undertaking. Rebuilding 247 kilometers of impacted roads, restoring two-thirds of unusable railway lines, clearing hundreds of landslides, and repairing crucial irrigation systems demands a sustained, disciplined, and massive workforce that normal state administration simply cannot provide. Furthermore, with the changing climate, events of this nature and magnitude may be more frequent in the future.
As such, there is a moral call to a strategic imperative. The immediate, ad-hoc spontaneous public volunteerism is commendable, but the scale of the task ahead requires a permanent, non-partisan national investment in human resources. The time for piecemeal recovery programs is over. Ditwah has forced the issue of structural accountability and national capacity onto the policy agenda.
A Call for Mandatory National Service
One of the most responsible paths forward is to utilise this crisis to institutionalise a robust National Service System, transforming a generation of youth into a standing army for climate resilience and nation-building. To fail to do so would be to guarantee that the next storm will bring an even higher price.
Sri Lanka cannot afford to be unprepared again. The solution is to immediately mobilise and, for the long term, institutionalise the patriotic energy of our youth into a robust, structured National Service System. This service should be more than just disaster relief; it is a long-term investment that will:
i) Build the Nation: Provide a rapid-response labour force for future disasters, infrastructure projects, and conservation efforts.
ii) Forge Character: Instill essential skills like discipline, leadership, accountability, and responsibility in our youth, thereby contributing to lower rates of substance abuse and crime.
iii) Strengthen Unity: Promote social cohesion and reinforce national identity by having youth from all backgrounds work together for a common cause.
The legal framework for such a move already exists. The Mobilisation and Supplementary Forces Act, No. 40 of 1985, already gives the government the powers to issue a National Service Order to enlist people in a National Armed Reserve. This mechanism can be adapted to establish a non-military, civilian-focused service.
Sri Lanka already has a government supported National Volunteer Service affiliated to her Social Services Department. It coordinates volunteers, develops management systems, and works with partners like the UN volunteers. This service can be improved and upgraded to tackle challenges in natural and/or human induced disasters which are going to be more frequent with greater intensity, at times.
In the immediate term, the large number of existing volunteers dispersed all over the island need to be engaged as understudy groups, working directly alongside the armed forces and government departments in the recovery process which is already happening in a number of instances.
Ditwah is our wake-up call for longer-term strategic planning and policy reforms. Alongside reacting to catastrophes in a piecemeal manner in the short-term, we must systematically start building a resilient nation with a vision for the future. Investing in a structured, mandatory Civilian National Service is the only way to safeguard our future against the inevitable challenges of climate change and to truly rebuild Sri Lanka.
Globally over 60 countries have national service portfolios mostly of military nature. Both Germany and France have recently reintroduced their national services to meet their own specific needs. In the US, the National Community Service centers around the Corporation for National and Community Service (CNCS), a federal agency that runs programs like AmeriCorps and Senior Corps, mobilising millions of Americans in service to address needs in education, disaster relief, environment, and more, fostering civic duty and offering educational awards for service.
Incorporate National Service into Educational Reforms
We must mobilize our youthful energy into a national service portfolio unique to our own needs giving due recognition to our history, geography and culture. As a long-term investment, this should be initiated while children are still in school, preparing them mentally and physically to contribute to nation-building.
A well-designed National Volunteer Community Service would instill discipline and foster essential skills like leadership, responsibility, and mutual respect, while contributing at the same time to national development. We can tailor this service to tackle our unique challenges in public safety, disaster relief, and environment conservation.
Existing school programmes like scouting and cadeting can be innovatively transformed to lay a sound foundation for this life-changing National Service for all schoolchildren. According to the initial estimates of UNICEF, over 275,000 children are among the 1.4 million people affected both physically and mentally who need careful rehabilitation.
The current educational reforms are an ideal platform to impart crucial values in patriotism and introduce essential skills like time management, discipline, and accountability. This system could not only build successful individuals but also help decrease social issues like substance abuse and crime among youth.
In the immediate future, to meet the demands of the recovery effort now, currently available volunteers should be engaged as understudy groups, working alongside the armed forces and government departments involved in the rebuilding process. The long-term investment in a Mandatory National Service, on the other hand, will strengthen our national identity and contribute to the “unified operational mechanism” the President has called for.
The author can be contacted at nimsavg@gmail.com
by Emeritus Professor
Nimal Gunatilleke
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News5 days agoCyclone Ditwah leaves Sri Lanka’s biodiversity in ruins: Top scientist warns of unseen ecological disaster
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Features7 days agoThe Catastrophic Impact of Tropical Cyclone Ditwah on Sri Lanka:
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News6 days agoRising water level in Malwathu Oya triggers alert in Thanthirimale
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Features4 days agoHandunnetti and Colonial Shackles of English in Sri Lanka
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Business2 days agoCabinet approves establishment of two 50 MW wind power stations in Mullikulum, Mannar region
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Business6 days agoSri Lanka betting its tourism future on cold, hard numbers
