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The Muslim contribution to Sri Lanka

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An Arab Dhow, C.1900. Melville Herskovits Library's Winterton Collection

Author Asiff Hussein, Vice President of Outreach, Centre for Islamic Studies Harmony Centre, on the Muslim Contribution to our Nation…

by Ifham Nizam

Q: You have written extensively on the Muslim contribution to Sri Lanka. How significant do you think that contribution has been?

A: The Muslim contribution to our nation has been immense but sadly little known. The Arabs of old were great mariners and merchants and were engaged in maritime or sea-borne trade in a big way. They imported foreign luxuries, such as horses and ceramic ware ,and in turn exported local products, such as gemstones, spices and even elephants which had a great demand overseas. As such they were much appreciated by both the local monarchs and the general populace.

Some of these Arabian merchants settled in our enchanting island and espoused local Sinhalese and Tamil women. One name they bestowed on our island was Jaziratul Yaqut which some believed referred to our precious stones and others our beautiful women who must have been very much prettier back then. The major draw, of course, was the belief that Sri Lanka, or Serendib, as they also called our country, was the first home of our forefather Adam, following his fall from paradise.

The fact that they were maritime traders is borne out by their earliest settlements which were in the coastal areas, such as Mannar, Beruwala and Galle. It is obvious that only those who came by way of sea would settle first in the littoral or maritime districts. It was only in later times that they settled in the hinterland and interior of the country. This is also supported by the fact that their descendants, known as the Moors, eventually came to adopt Tamil as their mother tongue. The obvious reason was when they first settled here, it was the Tamil-speaking communities, such as the Karaiyar and Mukkuvar fisherfolk, that dominated our coasts. So when they first settled here, they probably married Tamil-speaking women. However, a bit of their original Arab vocabulary survived among their Moor descendants in basic words, such as Ummawhich is from the Arabic Umm‘mother’ and Vappa, a Tamilised form of the Arabic Babaused for father or grandfather.

Asiff Hussein

In later times as these Arabs moved inland, they married Sinhalese women as well. This is suggested by the fact that those Moors settled in the interior regions of the old Kandyan Kingdom preserved traditions of intermarriage with Sinhalese women, such as among the Moors of Akurana and the Gopala Behethge family, not to mention the fact that many also bore Sinhalese ge-names some of which may have been acquired by way of Sinhalese ancestresses whom their forebears espoused under the Binna or matrilocal form of marriage then quite popular among the Kandyans. This is not to say that all Moors are paternally Arabs, but rather that the core of the early Moor community was composed of people of Arab origin but over time this was considerably diluted by later accretions of peoples originating from the Indian subcontinent as well as Sinhalese and Tamils. In fact, genetically the majority of Moors of today may well prove to be of South Asian origin. Recent genetic studies in fact indicate that they are genetically very close to the Sinhalese, even more than the Tamils.

Q: Can you be more specific about the exact nature of the contribution made by the Arabs and other Muslims to our nation?

A: Of course. The Arabs played a huge role in making our island known to the rest of the world. In fact, in the medieval era, Sri Lanka was known to the rest of the world through the medium of the Arabs. The very name Ceylon by which we were known until fairly recently is derived from a word of Arabic origin Saylanby which the Arabs of the 10th to the 14th century knew our country, including the famous Moroccan traveller Ibn Battuta. It was in later times, from the 16th century onwards, that we hear the European colonial powers employing it in forms like the Portuguese Ceilao and the English Ceylon and the obvious inference is that these terms had their origins in the Arabic Saylan.

That’s not all. Sri Lankans and especially the Sinhalese knew much of the rest of the world through the medium of the Arabs. This is borne out by the classical Sinhala name for Egypt which is Misarayawhich comes from the Arabic term Misr. It was only in later times that Sinhala employed the word Egyptuvadue to European influence. Then take the old Sinhala term for Negro or black person which is Kavisi. This too comes from an Arabic word Habashi which literally means an Abyssinian or Ethiopian.

Other vestiges of Arabic influence on the Sinhala language could be seen in terms connected with maritime trading. One is MosamaorMosam-Sulanga which in Sinhala refers to the Monsoons. The word comes from the Arabic Mawsimmeaning ‘season’. Since the Monsoons were Seasonal winds that assisted in seafaring and maritime trading they may also be known as Trade Winds. it was this word of Arabic origin that was eventually adopted into Sinhala to mean the Monsoons.

Another very telling word is Malimaya used in the olden days to mean a ‘navigator’ in Sinhala. This comes from the Arabic word Muallimmeaning a ‘master’ and by extension a pilot or captain of a ship. In fact the name of the Muslim navigator who assisted Vasco Da Gama sail eastwards has come down to us as Malema Cana, the first element of which is obviously from the Arabic Muallim. It is the same word that is also the origin of the Sinhala word for compass, which is Malimava or Malima-Yantraya, now adopted as the symbol of the National People’s Power which is expected to make significant electoral gains in the upcoming elections.

Q: How would you look at the cultural contribution made by Muslims to Sri Lanka? Has it been that significant?

Moor Trader Late 1800s

A: It has been considerable. Take for example the sweetmeat Aluvawhich actually comes from an Arabic word Halwa simply meaning ‘sweet’. Another is Saruvat or Sherbet which likewise comes from the Arabic Sharbat meaning ‘drink’, When it comes to articles of dress, there is one such item that survived until recent times. That is the Saruvalaya which meant a loose kind of trousers and derives from the Arabic word for trousers Sirwal. Such trousers were worn by Sinhalese farmers when working in the fields in certain parts of the country such as the eastern hinterland instead of the more common amudeor loin-cloth. Another was gold lacing which was known in Sinhala as Kasav and which comes from the Arabic word Qasab.

The Malay cultural influence has been even more profound. The traditional lower garment of the Sinhala male, the Sarong or Saramaas it is called in Sinhala comes from the Malay word Sarung which refers to the same garment. Fancy ear ornaments known among Sinhalese women to this day as Karabu actually comes from a word of Malay origin Krabu or Kerabu. Traditional Sinhala sweetmeats such as Dodol, Seenakku and Bibikkan are also of Malay origin. Dodol is a purely Malay word that refers to a similar item of food in the Malay world. Seenakku comes from the Malay word Cheena-Kuwe or ‘Chinese Cake’ and Bibikkan comes from the Malay Bikang which refers to a similar cake prepared in the Malay world.

The Malays even had an impact on our popular pastimes. This includes the playing of the Rabana or Large One-Sided Drum which comes from the Malay Rebana, and Kite-Flying which we may suppose was originally introduced by the Malays here since the Sinhala word Sarungalaya for kite has no known Aryan or Dravidian etymology but in all probability derives from the Malay Sarang‘cross laths of split bamboo‘ or Sarenkol, a Sundanese or Malay dialectal form meaning ‘a small tubed bamboo, crooked at every joint, diverging at some angle from the preceding one’, it being understood that bamboo is best suited for the production of kite frames.

Q: In conclusion what would you expect from the other communities in respect of the Muslims given the immense contribution the followers of Islam have made to our nation?

A Moor Woman, early 20th century

A: What I would reasonably expect is respect. As Muslims we respect all other communities since religious tolerance is a well established teaching of our faith. Sadly, one does not see a corresponding show of respect among certain sections of other communities. Political indoctrination based on communal politics and also vernacular social media subtly influenced by Western Islamophobic ideas are largely responsible for this. In the villages and rural areas in general, one never finds any sort of communalism, this is basically a suburban malady.

But this needs to stop and it’s high time it stopped. Muslims are insulted for the way they dress and for what they practice. A notable example is the head covering of Muslim women. Christian nuns wear the same without any sort of discrimination but when a Muslim woman wears it, the racists are quick to pounce on it as an expression of religious extremism. In the olden days too, Muslim women covered their heads but it was never a problem to anybody, so why should it be now?

Another is female circumcision which local Muslim women practice on their daughters. This is an obligatory Islamic duty according to the dominant Islamic school of jurisprudence here, the Shafi school and is also supported by numerous ahadith or sayings of the Prophet Muhammad (Peace Be Upon Him). A recent survey conducted by the Family Planning Association of Sri Lanka in fact showed that the vast majority of Muslim women supported the practice and all indications are that they will continue to practice it regardless of what others say since they believe it to be sacrosanct religious obligation. Besides, what we practice here is a harmless practice that poses no threat to health and in fact if done the proper Islamically prescribed manner by removing the prepuce or fold of skin covering the clitoris confers considerable health and sexual benefit by enhancing sex pleasure rather than diminishing it.

Sadly, this religious duty practiced for countless generations of Sri Lankan Muslim women has been degraded by people with racist attitudes and falsely compared to the barbaric practice of Female Genital Mutilation as practiced in some African countries. The attitude has only been made worse by books like Waris Dirie’s Desert Flower translated into Sinhala as Kantare Kusuma. Such books are very dangerous as they give the masses a warped picture of Islamic practices, and should actually be banned as hateful literature meant to create religious disharmony. The manner in which these works have negatively impacted people engaged in Sinhala social media is frightening to say the least.

In conclusion all I can say is one has to give respect to get respect. This is a precondition, a sine qua non, for religious harmony. But to achieve this, prevailing attitudes need to change for the better. To understand the other is very important in this day and age.



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Partnering India without dependence

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President Dissanayake with Indian PM Modi

Indian Prime Minister Narendra Modi once again signaled the priority India places on Sri Lanka by swiftly dispatching a shipload of petrol following a telephone conversation with President Anura Kumara Dissanayake. The Indian Prime Minister’s gesture came at a cost to India, where there have been periodic supply constraints and regional imbalances in fuel distribution, even if not a countrywide shortage. Under Prime Minister Modi, India has demonstrated to Sri Lanka an abundance of goodwill, whether it be the USD 4 billion it extended in assistance to Sri Lanka when it faced international bankruptcy in 2022 or its support in the aftermath of the Ditwah cyclone disaster that affected large parts of the country four months ago. India’s assistance in 2022 was widely acknowledged as critical in stabilising Sri Lanka at a moment of acute crisis.

This record of assistance suggests that India sees Sri Lanka not merely as a neighbour but as a partner whose stability is in its own interest. In contrast to Sri Lanka’s roughly USD 90 billion economy, India’s USD 4,500 billion economy, growing at over 6 percent, underlines the vast asymmetry in economic scale and the importance of Sri Lanka engaging India. A study by the Germany-based Kiel Institute for the World Economy identifies Sri Lanka as the second most vulnerable country in the world to severe food price surges due to its heavy reliance on imported energy and fertilisers. Income per capita remains around the 2018 level after the economic collapse of 2022. The poverty level has risen sharply and includes a quarter of the population. These indicators underline the urgency of sustained economic recovery and the importance of external partnerships, including with India.

It is, however, important for Sri Lanka not to abdicate its own responsibilities for improving the lives of its people or become dependent and take this Indian assistance for granted. A long unresolved issue that Sri Lanka has been content to leave the burden to India concerns the approximately 90,000 Sri Lankan refugees who continue to live in India, many of them for over three decades. Only recently has a government leader, Minister Bimal Rathnayake, publicly acknowledged their existence and called on them to return. This is a reminder that even as Sri Lanka receives support, it must also take ownership of its own unfinished responsibilities.

Missing Investment

A missing factor in Sri Lanka’s economic development has long been the paucity of foreign investment. In the past this was due to political instability caused by internal conflict, weaknesses in the rule of law, and high levels of corruption. There are now significant improvements in this regard. There is now a window to attract investment from development partners, including India. In his discussions with President Dissanayake, Prime Minister Modi is reported to have referred to the British era oil storage tanks in Trincomalee. These were originally constructed to service the British naval fleet in the Indian Ocean. In 1987, under the Indo Lanka Peace Accord, Sri Lanka agreed to develop these tanks in partnership with India. A further agreement was signed in 2022 involving the Ceylon Petroleum Corporation and the Lanka Indian Oil Corporation to jointly develop the facility.

However, progress has been slow and the project remains only partially implemented. The value of these oil storage tanks has become clearer in the context of global energy uncertainty and tensions in the Middle East. Energy analysts have pointed out that strategic storage facilities can provide countries with greater resilience in times of supply disruption. The Trincomalee tanks could become a significant strategic asset not only for Sri Lanka but also for regional energy security. However, historical baggage continues to stand in the way of Sri Lanka’s deeper economic linkage with India. Both ancient and modern history shape perceptions on both sides.

The asymmetry in size and power between the two countries is a persistent concern within Sri Lanka. India is a regional power, while Sri Lanka is a small country. This imbalance creates both opportunities for partnership and anxieties about overdependence. The present government too has entered into economic and infrastructure agreements with India, but many of these have yet to move beyond initial stages. This has caused frustration to the Indian government, which sees its efforts to support Sri Lanka’s development as not being sufficiently appreciated or effectively utilised. From India’s perspective, delays and hesitation can appear as a lack of commitment. From Sri Lanka’s perspective, caution is often driven by domestic political sensitivities and concerns about sovereignty.

Power Imbalance

At the same time, global developments offer a cautionary lesson. The behaviour of major powers in the contemporary international system shows that states often act in their own interests, sometimes at the expense of smaller partners. What is being seen in the world today is that past friendships and commitments can be abandoned if a bigger and more powerful country can see an opportunity for itself. The plight of Denmark (Greenland) and Canada (51st state) give disturbing messages. Analysts in the field of International Relations frequently point out that power asymmetries shape outcomes in bilateral relations. As one widely cited observation by Lord Parlmeston, a 19th century prime minister of Great Britain is that “nations have no permanent friends or allies, they only have permanent interests.” While this may be an overly stark formulation, it captures an underlying reality that small states must navigate carefully.

For Sri Lanka, this means maintaining a balance. It needs to clearly acknowledge the partnership that India is offering in the area of economic development, as well as in education, connectivity, and technological advancement. India has extended scholarships, supported digital infrastructure, and promoted cross border links that can contribute to Sri Lanka’s long term growth. These are tangible benefits that should not be undervalued. At the same time, Sri Lanka needs to ensure that it does not become overly dependent on Indian largesse or drift into a position where it functions as an appendage of its much larger neighbour. Economic dependence can translate into political vulnerability if not carefully managed. The appropriate response is not to distance itself from India, but to broaden its partnerships. Engaging with a diverse range of countries and institutions can provide Sri Lanka with greater autonomy and resilience.

A hard headed assessment would recognise that India’s support is both genuine and interest driven. India has a clear stake in ensuring that Sri Lanka remains stable, prosperous, and aligned with its broader regional outlook. Sri Lanka needs to move forward with agreed projects such as the Trincomalee oil tanks, improve implementation capacity, and demonstrate reliability as a partner. This does not preclude it from actively seeking investment and cooperation from other partners in Asia and beyond. The path ahead is therefore one of balanced engagement. Sri Lanka can and should welcome India’s partnership while strengthening its own institutions, fulfilling its domestic responsibilities, and diversifying its external relations. This approach can transform a relationship shaped by asymmetry into one defined by mutual benefit and confidence.

by Jehan Perera

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The university student

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A file photo of a university students’ protest against private medical colleges

This Article is formed from listening to university students from across the country for two research initiatives, one on academic freedom and another on higher education policy. In speaking with students, the fears they carry could not be ignored. Students navigate university education, with anxieties about their future and fears that they and their university education are inadequate, all while managing their families’ daily struggles. I explore students’ anxieties and the extent to which we, the public, and higher education policies must take responsibility for their experiences.

The Neoliberal University

For decades, universities have been transforming. Neoliberal policies, promoted by the World Bank, have reduced public education expenditure and weakened the State’s commitment to public institutions. These policies frame individuals as responsible for their success and failure, minimising structural realities, such as poverty and precarity. They instrumentalise education, treat students as “products” for a “competitive’ job market, while education markets feed on students’ insecurities. Students are made to feel lacking in “soft skills”, or skills seemingly necessary to navigate classed-corporate structures, and lacking in technical skills, or those needed to operate technologies used within the private sector.

Student activists and, sometimes teachers, have challenged this worldview, demanding State commitment to free education. Governments sometimes yield but also fear the consequences of student politics and have long waged campaigns to discredit student activism. It is within this context that students pursue education.

Portrayal of students

A Peradeniya student told me student-organised events must meet “high standards”, because of the negative public perceptions of university students. I understood what she meant; I had heard of our ‘ungrateful’, ‘wasteful’, ‘unemployable’, and ‘entitled’ students. The media and decades of government propaganda have reinforced these depictions.

About 10 years ago, when government moves to privatise higher education were strong, a corporate executive, complaining about traffic caused by “yet another useless protest”, was unable to explain why they protested. News coverage, I realised, framed these protests as public inconveniences, rarely addressing students’ demands. A prominent advocate, of neoliberal educational policy, reinforced this narrative, saying “state university students make up just 10 percent of their cohorts”, gesturing dismissively as if to say their concerns were insignificant. Such language belittles student activists and youth, renders them voiceless and allows their concerns, such as classed worldviews, and access barriers to and privatisation of education, to be easily dismissed.

It is in this environment that the conception of the useless university student, fighting for no reason, has developed. Students must carry this misrepresentation, irrespective of their own involvement in activism.

Not being good enough

Attacks on free higher education and the absence of meaningful reforms designed to address students’ problems, now weigh on students’ minds. Students question whether their education is relevant and current, pointing to outdated equipment, software, and curricula. University administrators acknowledge these constraints, which reflect Sri Lanka’s ranking as one of the lowest in the world for the public funding of education and higher education.

Rarely has the World Bank, so influential in driving educational policy, highlighted the public funding crisis and, instead, emphasises technological deficiencies, the public sector’s “monopoly” of higher education and limited private sector involvement. It downplays the reality that few families can privately afford such funding arrangements.

Students are also bombarded with fee-levying programmes, promising skills and access to jobs, preying on students’ insecurities. Many, while struggling to make ends meet, enrol in off-campus pricy professional courses, such as in accountancy, marketing, or English.

The arts student

Some students worry their education is too theoretical and “Arts-focused.” A student from the University of Colombo described having to justify her decision to pursue an arts degree. The public, she said, saw this as a waste of her time and the country’s resources. She courageously wore this identity, yet questioned if she was, in fact, unemployable as she was being led to believe.

She does not, however, draw on the fact that arts education has long been the “cheap” option that governments have offered when pressured to expand higher education. While arts education may need fewer laboratories and equipment, they require adequate investments on teachers, strong on content and pedagogy, to closely engage with individual students; aspects of arts education which have systematically been disregarded.

As access broadens, particularly in the arts, more students from marginalised backgrounds have entered universities; students who may feel alien in systems aligned with corporate interests. Thus, students quite different from the classed conception of the “employable graduate,” whose education has systematically been under-funded, graduate from arts programmes frustrated, diffident, and ill-suited for jobs to which they are expected to aspire.

The dysfunctional university

Students voice criticisms of their teachers, as myopic, unworldly, and unfair. Their perspective reflects the universities’ culture of hierarchy and its intolerance of difference, on the one hand, and the weak institutional structures on the other. They are symptoms of years of neglect and attempts by governments to delegitimise universities, to shed themselves of the burden of funding higher education through anti-public sector rhetoric.

Some students, marginalised for being anti-rag, women, or ethnic minorities, feel an added layer of burdens. Anti-rag students, or more often, students who do not submit to university hierarchies, whether enforced by students or staff, are ostracised, demeaned and sometimes subjected to violence. Students unable to speak the institution’s dominant language face inadequate institutional support. Women describe being ignored and silenced in student union activities and left out of student leadership positions.

Furthermore, quality assurance processes rarely prioritise academic freedom or students’ right to exist as they wish, except when they complement the process of creating a desirable graduate for the job market. These processes focus on moulding professionals and technicians, as one would form clay, disregarding students’ anxieties from being alienated from themselves by such efforts.

Problems at home

Beyond the campus, parents face debt, illness, and precarious work. Students are acutely aware of these struggles. Some describe parents collapsing from the strain and sometimes leaving them to carry the family’s difficulties. A student described feeling guilty for being at the University while his family struggled to survive. To ease the burden on their families, students earn incomes by providing tuition, delivering food, and carrying out microbusinesses.

Tied to their concerns over having to depend on their families, is their fear of being “unemployable”, a term that places the blame of unemployment on students’ skill deficiencies. Little in this discourse connects the lack of decent work and jobs for them and their parents to the weak economy and job markets into which successive batches of graduates must transition. Much of the available jobs in the country are those that require little in the form of education, and those, too do little to provide a living wage. Students must, therefore, compete for a limited number and breadth of frankly not very desirable work. Yet, it is they who must feel the weight of unemployability.

Committing to students

Universities frequently fail to recognise students’ worries. Instead, we, coopt neoliberal discourses, telling students to become more marketable and competitive, do and learn more, be confident, improve English, learn to inhabit those classed spaces with ease; often without the support that should accompany these messages.

We expect these students, insecure and anxious, to think critically, and demonstrate curiosity and higher-order analyses. When they collapse under the pressure, universities respond by providing mental health services. While such services are needed, they risk individualising and pathologising systemic problems. They represent yet again the inherent flaws with solutions that emerge from neoliberal ideological positions that treat individuals as the source of all success and failure. Such perspectives are likely to reinforce students’ anxieties, rather than address them.

As Sri Lanka revisits education policy reforms, there is an opportunity to change our framings of education and to recognise these concerns of students as central to any policy. The state must renew its commitment to free education and move from the neoliberal logic that has guided successive reform efforts; we, as the public, must restore our hope and expectations from free education. Education across disciplines, the arts, as well as STEM (science, technology, engineering and mathematics), must be strengthened. Students’ freedom to inhabit university spaces as they wish, must be respected and protected by institutions. Education policies must be tied to broader economic and labour reforms that ensure families can safely earn a living wage and graduates can access a rich range of decent meaningful work.

(Shamala Kumar teaches at the University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Shamala Kumar

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On the right track … as a solo artiste

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Mihiri: Worked with several top local band

Mihiri Chethana Gunawardena is certainly on the right track, in the music scene.

The plus factor, where Mihiri is concerned, is that she has music deeply rooted in her upbringing, and is now doing her thing in the Maldives.

Her father, Clifton Gunawardena, was a student of the legendary Premasiri Kemadasa and former rhythm guitarist of the Super 7 band.

Mihiri took to music, after her higher studies, and her first performance was with her father, while employed.

Mihiri Chethana Gunawardena

After eight years of balancing both worlds – working and music – she chose to follow her true calling and embraced music as her full-time profession.

Over the years, Mihiri has worked with some of the top bands in the local scene, including D Major, C Plus from Negombo, Heat with Aubrey, Mirage, D Zone Warehouse Project and Freeze.

In fact, she even put together her own band, Faith, in 2017, performing at numerous events, and weddings, before the Covid pandemic paused their journey.

What’s more, her singing career has taken her across borders –performing twice in Dhaka, Bangladesh, with the late Anil Bharathi and the late Roney Leitch, and multiple times in the Maldives, including a special New Year’s Eve performance with D Major.

In the Maldives, on a one-month contract

Last year, Mihiri was in Dubai, along with the group Knights, for the Ananda UAE 2025 dance.

She continues to grow as a solo artiste, now working closely with the renowned Wildfire guitarist Derek Wikramanayake, and performing, as a freelance musician, travelling around the world.

Right now, she is in the Maldives, on a one-month contract, marking a new chapter in her evolution as a solo vocalist.

On her return, she says, she hopes to create fresh cover songs and original music for her fans.

Mihiri believes in spreading joy and positivity through her singing, and peace and happiness for everyone around her, and for the world, through music.

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