Features
The Setting Sun
Short story
by Ruki Attygalle
Wimal was 15 and only three years older than 1. Yet, he seemed older and was the richest young man in our village. Although most of the time he walked around barefoot like the rest of us, he did actually possess a pair of shoes — not just a pair of slip-ons or sandals, but proper lace-up shoes. ‘What’s more, he did not have to look at the sun, or the length of the shadows cast by the coconut trees to gauge the time. He was the proud possessor of a genuine watch prominently strapped around his left wrist. Yet, he did not swagger around or show off. He kept more and more to himself and somehow seemed to be adult, though still a boy.
Wimal’s family was no different from ours. His father was a fisherman, just like mine had been. In fact, most of the men in our village were fishermen. Ours was a small fishing village about two miles from Bentota. Until the time when his father (along with my father) failed to return from a fishing trip, Wimal’s family had been poor; even worse off than ours. My parents had only Nangi and me to worry about, while Wimal’s parents had five children. Yet, Wimal’s family seemed to have prospered since our fathers disappeared; while our situation worsened –desperately, after Nangi fell ill.
Amma was sweeping our back yard the day I mentioned Wimal’s wristwatch. She stopped sweeping and grabbed me by my hand.
“Don’t talk to me about that boy again. I know how he earns his riches!” she burst out angrily and spat on the sand. “I don’t want you hanging around with him anymore. Do you hear?”
I nodded as I struggled to understand what she meant. Was Wimal a thief? I just couldn’t believe it!
“Do you hear?” she repeated.
“Yes,” I said feebly, still puzzled.
“If I catch you loafing around with him, I’ll break every bone in your body!”
“Understand?” she threatened pointing the broom at me. “Yes,” I said, secretly amused. She had never raised her hand to either of us children.
She wouldn’t even swat a mosquito! But that day she seemed unduly annoyed or concerned. I made excuses for her; she had no time or peace of mind to be sweet, patient and motherly.
Anyway, there was little chance of me loafing around anymore. I hardly ever met the old gang on the beach since Thaththa’s death. I had more important things to do now. I’m glad I learned to mend fishing nets from Thaththa. After school, in the afternoons, I often helped other fishermen – especially old Nomis Mama —mend their nets. I earned a few rupees, for which Amma was grateful. When the catch was hauled in, they would give me a handful of sprats or small salayas. This didn’t happen always, but when it did, Amma, Nangi, and I were very happy because we certainly couldn’t afford to buy fish. Our rice and curry tasted so much better with fish, however small the creature was.
I was upset over Amma’s attitude to Wimal. Was she by any chance envious of him and his family; they were obviously so much better off than us; but that could not be it? Buddhism to Amma was a living religion and she so firmly tried to cultivate the four virtues of metta, karuna, muditha and uppekka.
Equally, it was difficult to believe that Wimal would take to thieving; it was not in his nature. He was honest and we all trusted him. He never even cheated at games. The day Ravi stole my conch shell, Wimal had a real go at him.
“Ballige putha
,” Wimal threw the derogatory insult at him. “That is definitely Suren’s shell. He showed it to me the day he found it. You give it back to him or you are out of our gang. We don’t want thieves with us.”I wondered whether Podihamy, the village gossip, had concocted a vicious story about Wimal, which when whispered to Amma had prejudiced her against my friend. Podihamy of course resented anyone who did better than her sons.
Amma worked in a small-scale factory, about half a mile from where we lived, making coir rope. It wasn’t a great job and she didn’t earn that much money, but we were able to eke out a living on her earnings.
Our hut was almost on the edge of the beach. Except for a few coconut palms and a clump of mangroves, there was nothing between our backyard and the sand – a narrow strip which separated our hut from the sea. The first thing Nangi and I used to do before getting dressed for school was to search around for fallen nuts under the coconut palms that grew along the shoreline.
She was very good at spotting them. When she picked one up, she would spit on it, believing that this would lead her to another nut. It didn’t always work that way of course, but she was full of superstition, often her own extensions or even inventions. Sometimes, if we were lucky, we would gather three or four nuts. At other times we would return empty handed.
But the sambal that Amma made with one coconut lasted for a few days and it was always very tasty. Rice and coconut sambal were more or less our staple diet, with the occasional vegetable or dhal curry, depending on the money situation. We couldn’t grow vegetables in our sandy yard. So, when I came home with a handful of fish, it was a treat.
Nangi was three years younger than I and slightly built. Just a year ago she could run almost as fast as I could; was full of energy and very agile. Amma used to tease her saying that she was like a monkey, and soon would be able to scale up coconut trees and pick fresh nuts for us. Now she lay quietly on her mat looking limp and lifeless.
I remember the day Nangi returned after her stay in hospital,., Amma had said that she had lost weight and was weak. Piyal, our neighbour, agreed to take his handcart (in which he took coconuts to the market) to the railway station that afternoon to bring Nangi home. I knew this would please her enormously as none of us boys had had the nerve to ask Piyal for a ride in his cart as he was not the friendliest of persons.
Nevertheless, he had been kind enough to offer the use of his cart, and for no charge. Nangi would now have something to boast about to the rest of the gang. She was very much a part of it, even though she was the youngest and the only girl among us boys.
Amma left very early that morning. She had to take a train to Colombo, and then two buses to Maharagama where the Cancer Hospital was. It was a long journey and I’d done it only once. Amma said that it was too expensive to take me along every time she went to see Nangi. One person’s fare was bad enough.
I went with Piyal to the station. We were early, so we sat under an araliya tree and waited for the train. Piyal found a piece of ekel with which he started picking his teeth. We were at the Bentota station with many tourist hotels in the vicinity. I watched the white men and women in their shorts, brightly coloured tops and shirts, and sandals, walking around. Most of them seemed to be heading towards the beach or the beach hotels.
“These people come from rich countries,” I said. “They have loads of money.” I was trying to engage Piyal in conversation, but he ignored me and continued to attend to his teeth. He was a man of few words.
“We are lucky that our country is beautiful, and they want to come here for holidays and spend their money,” I continued, repeating what the school mistress had told us the previous day.
“Hmm!” grunted Piyal and spat on the ground. I couldn’t figure out whether this was a sign of agreement or disagreement. “Our country earns a lot of money from the tourist industry,” I persisted.
“Hmm!” he grunted, and after a long pause added “Not all tourists are good. Some are quite evil.”
“What do you mean?” I asked, but he ignored me.
I knew the conversation had terminated, but it didn’t really matter because I heard the train coming in.
As Amma got off the train half supporting, half carrying Nangi, I stared at her in horror. Nangi had shrunk. Her eyes were sunk in their sockets. Her cheeks hollow. Worst of all she had no hair on her head.
Piyal ran forward and carried Nangi. Amma turned towards the carriage and a woman in the train handed her two plastic carrier bags through the window. I relieved Amma of the bags and we walked out of the station to where the cart was parked. I saw Nangi’s eyes light up as Piyal lifted her on to it.
Amma walked alongside Piyal. I offered to help Piyal push the cart, but he said that he could manage. So, I walked alongside Nangi holding on to the side of the cart.
“Why did they cut your hair off?” I asked.
“My hair was not cut off, silly, it just fell off!” Nangi laughed. “It will grow back again when I get better.”
Although she looked dreadful, she seemed to be in good spirits, which was more than could be said of me. From the moment I saw her – changed almost beyond recognition — a cloud of sadness settled on me and its weight seemed to be pressing me down inexorably, suffocatingly.
From a sitting position, Nangi slowly slid on to her side, facing me. As she drew her knees towards her chest and rested her head on one of the plastic bags containing her clothes, I noticed how thin and stick-like her legs now were.
“So, what’s been happening since I went away?” She asked looking at me through sunken eyes.
I didn’t feel like talking; but I knew I had to, to keep her entertained. I racked my brain for a good story.
“Did Amma tell you about an iguana falling into our well?”. I asked.
“No, she didn’t!” She raised herself a little, supported by her elbow. “How did it get out?”
Glad of her excitement, I tried to muster as much enthusiasm as I could to make the story interesting.
“Early one morning when I went to the well to draw water, I heard a peculiar noise. At first, I didn’t know where it came from. Then, I peered down the well, and I could hear something thrashing about in the water; but I couldn’t see clearly because it was dark inside. I ran back home and told Amma that there was something struggling in the well.”
“But Amma usually goes to the well before us,” she interrupted.
“No,” I said, wanting to get on with the story “I woke up early that morning. Amma got worried in case a child had fallen in and she ran for help to Piyadasa Mama’s house. He came running, bringing with him a heavy rope, and started shouting down the well.
“What happened then?”
“He kept shouting so loudly that the whole village seemed to have heard him. `Hoi! Hoi, can you hear me? Can you hear me? I’m lowering a rope. Grab hold of it. I’ll pull you up.”‘
Nangi chuckled with amusement. Encouraged, I continued.
“One by one people started gathering round our well. Within half an hour, I think everyone in the village had turned up.” “So, when did they discover it was an iguana?”
“When the sun came up and light fell down the well shaft, Nomis Mama recognized that the creature inside was an iguana.” I stopped for a breather.
“So how did it get out?” Nangi demanded.
“People came up with all sorts of ideas but none of them worked …”
“Like what?”
I ignored the question and carried on. “In the end, old Gomez suggested that we lower a fishing net into the well. So, we did, and the iguana clung to it and climbed half-way up. After that it would not budge.”
“What happened then?”
“We pulled the net up. The creature must have been very tired swimming round and round inside the well, because once it was hauled out and pushed off the net, it didn’t move for hours. It just stayed motionless as if it was dead. When I came back from school it was still there. It was late afternoon when it finally crawled away.”
Nangi had suddenly gone quiet.
“You’d better sleep if you are tired,” I advised.
“I can’t sleep,” she said. “This ride is very bumpy.” But she did close her eyes and I walked beside her silently.
We walked for about fifteen minutes when Nangi suddenly sat up.
“I am feeling sick. Tell Piyal Mama to stop the cart. I want to vomit.”
We pushed the cart to the side of the road. Piyal lifted Nangi off the cart, and carried her into the shade of a margosa tree by the roadside. Amma held Nangi while she retched. We rested for a while. Amma sat close to the tree trunk leaning against it. Nangi sat by her and rested her head on Amma’s lap. She looked tired and ill. I wished I could do something to make her feel better. But there was nothing I could do.
I picked up some pebbles and started aiming them at the crows perched on the tree. I was sad and angry. Angry because after six weeks of treatment Nangi looked much worse than before she went to hospital. One was supposed to get better after treatment, not worse!
It was late afternoon when we resumed our journey. Although our village was only a few miles from Bentota, we seemed to be walking forever.
“Sunila, you’ll feel much better once we get home,” Amma kept reassuring Nangi.
Nangi crouched inside the cart with her head resting on one of the plastic bags. She didn’t respond.
“Shall I tell you something?” I said. “I am going to give you my big conch shell!”
She sat upright and gazed right into my eyes.
“Don’t tell lies! You’ll never part with it. Even if you do, you’ll grab it back once I get well!”
“No!” I protested. “You can have it for good.” But I did think that ‘lending’ the shell to her for the duration of her illness was a better idea; a much better plan. Maybe we could work something out at a later date.
It was nearly sunset when we arrived home and got Nangi settled on her mat. She was exhausted and looked it. Every bit of her seemed tired, even her eyes which were usually so bright with interest.
“Has the sun set as yet?” Nangi asked.
“No. But it soon will.” I looked out of the window at the sea and the horizon.
The sky was red but the sun was redder and was about to touch the sea. Streaks of gold shimmered on the water.
“Will you do something for me?” Nangi enquired suddenly.
“What?”
“Run to the beach and make a wish for me.”
There was a belief among the village children that if one made a wish at the exact moment the sun disappeared into the horizon, the wish would come true.
“I can make the wish from here,” I said.
“No, no. You must go to the beach. It’s even better if you can run and sit on the old boat and make the wish sitting on it.” Nangi as usual attached new additions to the old superstition. I was rather doubtful about this superstition. The last time Thaththa sailed was at sunset, and I had watched his boat sail away. As the sun sank into the sea, I had wished that Thaththa and Somapala Mama would return with a large haul of thora and paraw fish. But they never came back at all! Perhaps I didn’t make the wish at the correct moment.
“All right,” I said, not wanting to disappoint Nangi. “What is your wish?”
I was certain that her wish would be to get well quickly.
“Make a wish for me to find a huge conch shell, even bigger than yours when I get well. Then you can have yours back. You’d better hurry or the sun will set before you get to the boat,” she urged.
I ran as if my life depended on getting to the boat before sunset. The old abandoned boat had sat there between two mangrove clumps, half buried in the sand, ever since I could remember. I sat on it and glued my eyes on the fast disappearing red ball. As it went down, I wished with all my heart that Nangi would get well.
Things changed after Nangi came back from hospital. I stopped going to school because she couldn’t be left alone. Amma had to go to work or we would have had no money at all. Food-wise we were not badly off for fish. The fisher folk would take turns to drop by with a few fish for the “little patient”. But Nangi wouldn’t eat it. In fact, she hardly ate anything. If she managed to swallow some food, she would bring it all up. The only thing she could retain was a bit of bread and milk. Even that, if she took too much, it would all come out.
Some days she would feel better. Then we would walk to the beach and sit on the rocks and watch the waves. We had all loved playing in the sea.We used to jump into the rising waves and be carried up and up, till they could rise no more and when they broke, we would come swooping down to the sand.
“I bet I could jump into the highest wave,” or “I am sure that I could swim further out to sea than you,” she bragged; her enthusiasm suddenly ignited.
“Oh yes? In your dreams!” I would retort.
“Not right now silly! When I get well.”
“Not in a hundred years!” I meant it too. I was a strong swimmer and even Wimal couldn’t beat me.
Most of the time however, Nangi would lie down on her mat and sleep or listen to stories that I made up as I went along. Sometimes when I brought her, her medicine, she would start a row. She hated taking her tablets because she said they made her sick. Once she even spat them at me, I would normally have given her a slap, and we would have ended up in a real fight. So, when I did not react, she looked surprised and started to cry. She said she was sorry and swallowed her tablets.
Her ‘good days’ became fewer and far between. It was obvious she was getting weaker by the day. Sometimes Amma stayed at home with Nangi, but of course on those days she had to forego her day’s wages.
We had got into debt since Nangi’s illness. Amma had not only borrowed money from Piyadasa Mama but had been buying milk powder and other groceries on credit and run up a large bill she could not settle. When Amma sent me to buy half a loaf of bread and a quarter pound of sugar, I got shouted at by the mudalali. He said he was not prepared to give us even a crust of bread or a grain of sugar until my mother settled her debt.
He must have felt sorry afterwards, because as I was leaving, he called me back and gave me what I asked for. He also growled that it would be the last time we got anything more on credit. I knew he meant it.
It was to settle our debts and also because she needed money to hire a trishaw to take Nangi back to hospital, that Amma sold her one and only item of jewellery — the gold chain that Thaththa had given her the day they married. She was a practical person And she didn’t seem to mind parting with it. But the money she got for it was not as much as we had hoped for. She settled only part of her debts because she wanted to make sure she would have enough money for the trip to hospital. Amma said that Nangi was too weak to travel by train and bus. They would have to hire a trishaw.
Apart from the kitchen and the front veranda, there was only one room in our hut. All three of us slept in it. Amma left a small lit bottle lamp on the window ledge, in case Nangi got sick during the night. One night I woke from sleep and found the room in darkness. Amma was not on her mat. I saw the light coming from the veranda and thought she had gone outside to the toilet and was on her way back. As she didn’t return, I went to look for her. She was sitting on the front bench, with the lamp beside her, staring out into the darkness. Sufficient light fell on to her face for me to see that she was crying.
Crying from inside, I mean. She never cried like other women, with tears streaming down her face. I often wondered whether her tears had all dried up or something. Anyway, I knew when she cried. Her face took on a strange expression and the veins in her neck and forehead bulged.
“Amma,” I said softly, “is Nangi going to die?”
She opened her mouth to speak, but, changed her mind and just shrugged her shoulders.
“Once she is back in hospital she will get better, won’t she?” I pleaded.
“Maybe,” she said. “But she is so weak!” There were tears in her voice though her eyes were dry.
We were silent for a few minutes. The silhouettes of the coconut palms stood black against the faintly lit sky. Dawn was about to light up the east. My ears filled with the sound of the waves breaking on the shore. I wondered whether one could make a wish at sunrise too.
Amma broke the silence. “The thing is,” she said, “I should have given her more nourishing food. They did tell me at the hospital that Sustagen was a very effective food supplement. But it was so costly, I just couldn’t afford to buy it.” She looked strained and tired. She was still crying inside.
I was shocked to think that Nangi would probably die because we could not afford to give the proper food she needed. I was angry; angry that we were poor. Angry that Nangi was dying. Enraged that we were so helpless.
The morning Amma left with Nangi, I went to see Wimal. I would do anything to earn some money to see us through this crisis. Thieving did not seem so bad after all.
Wimal was outside in their front yard when I arrived. I explained to him our desperate situation and the need to earn some money fast. He listened to me but did not say anything. We walked in silence to the beach.
“Please, Wimal tell me how you make your money? I’m willing to do anything. Please, for my nangi’s sake, she is dying!” I pleaded.
I knew that if I got caught thieving, I would get beaten up real rough, or possibly even sent to Maggona — the home for juvenile delinquents. But that was a risk I was willing to take.
Wimal was reluctant to talk.
“I swear I’ll not tell anyone. It’ll be a secret between us,” I continued to plead.
Wimal didn’t look at me and remained silent for some time. “Did you say that you are willing to do anything?” he asked eventually, still not looking at me.
“Yes,” I replied enthusiastically.
After a long pause, Wimal said: “There is this guy who finds me work.” Wimal was definitely uneasy. “You see, I work in the tourist hotels.” He was still avoiding my eyes. “I’ll introduce you today, if you like,” he said. “I’ll meet you by the old boat round two.”
And, as an afterthought he added, “Make sure you wear a shirt your school shirt would do — and a clean pair of shorts. Mr. Jinasena is very particular.”
I was a little puzzled by this requirement but was too excited o ponder long over it.
Wimal and I met Mr. Jinasena on the beach about a hundred yards from Sea Sands Hotel. He greeted us cordially and lowered his voice as he spoke to Wimal. He handed him an envelope with something written on it. I couldn’t see what it was.
“Blue Waters Hotel. He will be on the beach. Yellow swim-suit, yellow hat.”
Wimal took off without a word, but, did glance at me for a moment. I saw fear in his eyes, maybe a mite of shame too.
“Now Suren,” Mr. Jinadasa said turning to me “That is your name, isn’t it?”
“Yes, Sir,” I said respectfully.
“The first time is always difficult, but you will be okay. There is good money in it if you do as you are told. And, of course, you mustn’t talk about this to anyone. All right?”
I nodded. We walked in silence till we reached the sandbank by Sea Sands Hotel. There were tourists sun-bathing on the beach; and splashing about in the sea. Mr. Jinasena walked ahead, and I followed. He stopped beside a large man, in a deck chair, wearing a pair of red shorts and a brightly coloured shirt. His hair was, the colour of straw and his skin was red with sunburn.
Mr. Jinasena spoke to him in a foreign language. The tourist looked at me and smiled, got up from his chair, and walked towards one of the cabanas. Mr. Jinasena and I followed him. When we reached the cabana, the man went in and shut the door’ behind him, but returned shortly with some money, which he handed over to Mr. Jinasena.
“You will work for this gentleman today. Do as you are told, and he will give you a good tip.” Mr. Jinasena nodded at the man, smiled at me, and walked away.
The man beckoned me, and I went in. He shut the door behind me. The cabana was beautiful. I had never seen anything like this before. There was a large bed with a blue and white cover spread
on it. I was enthralled by the massive mirror on the wall; its thick wooden frame encrusted with sea shells. There must have been thousands of shells on that frame. A polished table by the window had a large bowl of flowers on it.
Suddenly I felt a hand on my shoulder. I turned round and saw the man standing, stark naked. Before I could get over the shock, he started tugging my shorts down.
I don’t know how long I stayed in that room, but to me it seemed a lifetime. When I finally stepped out, my whole body was shivering in spasms and shaking, and I could hardly make out where I was going. I managed to get to the beach before I got violently sick. My head reeled and I started to cry. It was when I tried to wipe my tears that I noticed I was clutching a bundle of currency notes.
Suddenly I wanted to run – to get away from that place as fast its I could. So, I ran all the way home – my lungs burning and heart pounding.
When I got back, Amma had returned and was in the kitchen. There were no signs of Nangi, so I knew she would have been re-admitted to hospital. As I went into the kitchen, Amma turned on me.
“Where were you, Suren?” she demanded angrily. “I have been looking for you all over the village for hours.”
I hung my head and did not answer.
“Suren, what’s happened?” She now seemed more concerned than angry. “Look at me, son,” she said. But I couldn’t.
I simply walked up to the kitchen table, my head still down, and laid the bundle of crumpled notes on it.
I heard her gasp. She picked up the notes. “Where did you get. these from? Two thousand rupees!” There was fear in her voice. It was more than she earned in an entire month of tedious coir rope making.
“I went to a tourist hotel,” I blurted, soft and low, still not looking at her. I knew she would know what that meant.
There was dead silence. She stood quite still. I slowly looked up at her. She had a stunned look on her face. I knew she was trying to take in the full implication of what I had said. I waited for her to get angry, to start shouting at me. I desperately wanted her to. In fact, I wanted her to beat me. Hit me with that broom till she broke every bone in my body. But she stood there as if turned to stone.
I wanted her to say something or do something. I couldn’t bear the silence.
“We can buy Nangi the Sustagen and pay off our debts, can’t we?” I pleaded.
She looked down at the floor but said nothing. I waited for her to speak; when she didn’t, I slowly walked past her, down the kitchen steps and into the back yard. I felt incredibly tired; a fatigue I had never experienced before. Perhaps it was the kind of fatigue felt by old people.
The sun was beginning to sink into the ocean. As I walked slowly towards the beach, something made me look back. I saw Amma on the kitchen steps, her arms entwining her legs, her face buried in her knees, her body jerking in convulsive movements. I carried on walking, staring intently at the setting sun; but I had gone well beyond the point of wanting to make a wish.
Features
Revolt in the Temple: Poverty as Structural Control
The underlying issue in Anuradhapura is a struggle between a few families who, for years, have waged a quiet cold war over control of the Udamaluwa. Similar situations exist in Mihintale as well. These places, among others, are treated as treasures of Buddhism but, in practice, function as tightly controlled economic centres. The same pattern repeats in Kandy around the Temple of the Sacred Tooth Relic and in Kataragama at the shrine of God Kataragama. Variations of it exist across religious spaces of Islam, Catholicism, and Hinduism too, where institutional authority becomes indistinguishable from localised power networks. What is presented as sacred order often operates as inherited control.
It is indeed devastating to see situations where parents have no alternative but to expose their children to predators in robes for survival. This has nothing to do with religion itself, but with human pathology in the context of survival. These are the questions that demand answers, not superficial responses that treat symptoms while ignoring the conditions that produce them. What is more shocking and disturbing is not the tragedy itself, but the reactions to it. Social media has overwhelmed us, not towards understanding, but towards a fragmented cognitive state with no exit route.
A friend of mine in Nairobi used to keep all his electronic devices at home and go into the forest once a month, spending days there before returning. He called it “detoxification”, but in reality it was an escape from a system that no longer allows uninterrupted thought. Daily life is now saturated with unnecessary content, and attention itself has become a commodity extracted, processed, and sold back to us. This is where we have become unable to understand what really drives certain tragedies we endlessly react to, while remaining blind to the systems that quietly manufacture them.
Multi-dimensional poverty
Poverty is structural, poverty is political, and poverty is functional; it is a tool and a manoeuvring force of power. The question is no longer whether poverty exists, but who benefits from its persistence, and who is forced to survive within it. From education to medicine to basic food supply chains, countries like Sri Lanka are not simply mismanaged; they are structurally captured by a small number of actors who remain stable regardless of who is formally in power. Small-scale enterprises and NGO circuits that circulate foreign funding to “solve structural issues” often operate as hollow administrative performances, producing reports rather than transformation.
Poverty is not merely the absence of money. It is the absence of bandwidth, absence of protection, absence of time, and absence of cognitive stability. As Sendhil Mullainathan and Eldar Shafir state, “Scarcity captures the mind. Just as the starving subjects had food on their mind, when we experience scarcity of any kind, we become absorbed by it.” This is a description of how human cognition is structurally reorganized under constraint. Scarcity does not sit outside the person; it occupies them.
They also state, “Scarcity leads us to borrow and pushes us deeper into scarcity.” That is the mechanism that must be confronted without euphemism. Poverty is not only deprivation; it is a self-reinforcing trap in which survival decisions generate the next layer of crisis. Once a society crosses a certain threshold of scarcity, it stops producing long-term reasoning as a default condition. It produces short-term survival logic, often mistaken by outsiders for irrationality.
It is precisely here that public discourse becomes intellectually dishonest. Everything is translated into moral language because moral language is easier than structural analysis. But morality without structure becomes theatre. It produces outrage, not understanding, and repetition, not reform.
It is indeed brutal when an individual wearing religious insignia—whether robe, symbol, or institutional identity—is accused of acts that fundamentally contradict the moral authority attached to that position. It is equally brutal when institutions that depend entirely on trust begin to function as shields rather than safeguards. But the deeper question is not shock. The deeper question is what kind of social condition produces families who see placement within such institutions not only as devotion, but as a survival strategy under constraint.
Ethical decision-making
That is where the argument collapses into its most uncomfortable form. Poverty does not produce ethical decision-making environments. It produces constrained optimization under pressure. When food insecurity, debt, and social instability converge, institutional spaces that appear stable become transactional destinations for survival rather than moral choices. To interpret this as purely cultural failure is to deliberately ignore the structural compression of options.
Mullainathan and Shafir describe this clearly: “Instead of saying that scarcity ‘focuses,’ we could just as easily say that scarcity causes us to tunnel: to focus single-mindedly on managing the scarcity at hand.” That tunnelling effect is not abstract. It is visible wherever long-term planning collapses under immediate pressure. Systems then misread this as irresponsibility, when it is in fact cognitive overload produced by structure.
What is rarely acknowledged is how deeply this extends into governance itself. Institutions increasingly operate as if they are managing rational, unconstrained individuals. In reality, they are interacting with populations whose cognitive bandwidth is already structurally taxed. The result is policy failure interpreted as public non-compliance, enforcement interpreted as moral correction, and reform interpreted as communication failure rather than design failure.
Social media has intensified this distortion. It does not merely spread information; it destroys sequencing. Structural problems require temporal depth. Social media removes that depth and replaces it with instantaneous judgment. Every event becomes a surface object, detached from causality. The outcome is a society permanently reacting and never diagnosing.
Poverty, in this environment, becomes invisible in its real form. It is not seen as a continuous structural condition but as episodic failure. A scandal appears, is consumed, and disappears. Another replaces it. Nothing accumulates into understanding because attention itself is exhausted before synthesis can occur.
Modern Condition
The modern condition reflects a reversal of earlier social organization, where human relationships are embedded within abstract systems of finance, law, and administration that often fail to recognize the lived constraints of those they govern. In this disembedded state, institutions increasingly misinterpret human behaviour as their capacity for structural understanding weakens. At the same time, attempts to resolve systemic failures through expanding administrative complexity produce diminishing returns: more regulation, oversight, and reporting generate less coherence. Over time, institutions shift from functional effectiveness to symbolic performance, maintaining the appearance of control rather than achieving it.
This is why public outrage repeatedly fails to translate into structural change. Outrage is not a tool of reconstruction. It is a signal of system fatigue. It circulates, intensifies, and dissipates without altering the underlying architecture. Meanwhile, the conditions that produce repetition remain intact.
The most persistent illusion is that these are separate problems: poverty here, institutional misuse there, media distortion elsewhere. They are not separate. They are expressions of a single condition in which scarcity, complexity, symbolic authority, and fragmented enforcement interact without coordination. The system does not fail in one place; it fails in the gaps between these layers.
Symbolic systems
What makes this condition more severe is that symbolic systems continue to operate at full strength even when structural systems degrade. Religious identity remains powerful. Political rhetoric remains strong. Cultural symbolism remains intact. But enforcement capacity, institutional coherence, and social trust degrade beneath them. That gap is where instability grows. Until that gap is addressed at the level of structure rather than sentiment, repetition remains inevitable. New scandals will emerge, new interpretations will circulate, and new cycles of outrage will follow. Nothing resolves because nothing is being reconstructed beneath the surface of reaction.
This is no longer repairable through adjustment or rhetoric. It is a form of decay that persists until it exhausts itself, because the mechanisms meant to correct it are now part of the same failure. It continues until rupture, not reform. At that point, instability ceases to be episodic and becomes structural. Pressure will accumulate into breakdown, and what follows will not be managed transition but forced reversal. The responsibility lies with those who govern these institutions to prevent that trajectory, not through language, but through change. The drama is ending; farce is over; what we are witnessing is tragedy unfolding with unprecedented consequences.
by Nilantha Ilangamuwa
Features
Are threats to Buddha Sasana external or from within?
As Sri Lanka celebrates the birth, Enlightenment and the Parinibbana of the Buddha, almost a month after the rest of the Buddhist-world did so, there is widespread discussion about threats to Buddha Sasana provoked by some recent incidents. Regarding the views expressed about postponing Vesak celebrations in my article ‘May Day and postponement Vesak 2026’ (The Island, 25 May), my very good friend Dr Upali Abeysiri has sent me the following comments: “The Mahanayakas have a good reason to postpone Vesak. The dawning of the full moon has to be on the same constellation (nekatha) as when the Buddha was born and attained enlightenment. Although Adhi Poya is reckoned as the second full moon arising in the same calendar month, this is supposed to be an odd exception.” Though it would have been ideal if a consensus could have been reached prior to the split of celebrations, perhaps, it does not matter very much as celebrations occur on a symbolic rather than an actual date, there being no historical or archaeological evidence confirming exact dates.
Whilst there are no direct threats to Buddha Dhamma, as the expanding horizons of science continue to confirm the fundamentals of Buddha Dhamma, there is no doubt whatsoever that there are threats to Buddha Sasana. However, these threats become important as the Buddha Sasana performs the pivotal role in protecting and propagating the Dhamma and, hence, become an indirect threat to Dhamma itself. Therefore, it should be the concern of all Buddhists and it is in this spirit I am making some comments which some may interpret as disrespectful to the Maha Sangha. I can reassure that my intentions are entirely directed towards the preservation of the Buddha Dhamma and Sasana. Though the Buddha proclaimed that the Sasana consists of Bhikkhu, Bhikkhuni, Upasaka and Upasika, for all practical purposes Sasana had been led by Bhikkhus, often at the expense of others.
There is hardly any doubt that there are external forces at play in Sri Lanka and even some Buddhists seem to object to Sri Lanka being called a Buddhist country. Interestingly, no one seems to object to countries like the UK and the USA being called Christian counties. I
There is no registration or baptism in Buddhism and there are no rewards for Buddhists for conversions. As I pointed out in a previous article, ‘How does the Buddha differ’ (The Island, 1 May) unlike most other religions, Buddhism is not a ‘high-demand’ religion, nor ‘law-based’ religion and is not exclusivist. Perhaps, it is this liberalism, pacifism and gentleness, which are the real strengths, that are being exploited as weaknesses by others.
There will always be external threats and the Buddha too faced many during his lifetime. Before addressing those, is it not more important to address the threats within? One of the most important problems seems to be the breakdown of discipline. Bhikkhus are bound by Vinaya rules, laid down by the Buddha and some recent incidents highlight total deviations. Though there were many previous incidents like unsubstantiated claims of Arahanthood, Bhikkhus attacking each other on YouTube and Bhikkhus conducting YouTube channels, not for the propagation of the Dhamma but for the accumulation of rupees, attention was focused after the detection of 22 young monks carrying narcotic drugs.
Though many commentators were quick to condemn the Sangha on this account, we need to go deeper. Narcotic menace has become a huge problem in Sri Lanka and it looks as if the drug lords would resort to anything to achieve their objectives. Though it looks as if some gullible young monks had been duped by drug lords, we need to question why it was possible. Is it due to the lack of supervision of these novices by their seniors that allowed them to accept a request in a WhatsApp group? Should there be checks and balances on foreign travel by Bhikkhus?
What shocked Buddhists was what followed next; the arrest of the Nayaka of Atamasthana for allegedly having sex with a minor. Anuradhapura was our first capital and Sri Maha Bodhi is the longest surviving authenticated tree in the world. Ruwanweliseya and Jetawanaramaya were among the ten tallest man-made structures in the ancient world, Jetawanaramaya still holding the Guiness record for the largest stupa in the world. Cyberspace is full of theories. Whilst some have condemned the Nayaka Thero even before the conclusion of inquiries whilst others claim that this was a coup by another Nayaka Thera in an attempt of succession.
I was intrigued, reading in a Sri Lankan newspaper about the 80th birthday celebrations of a Nayaka priest, who was convicted in London in 2012 of historical child sex abuse and sentenced to seven years in prison. I remember the case very well as he was the head of the Vihara, we had our first contact on relocating to the UK. I also remember his devotees, who believed that he was wrongly accused, collecting over £50,000 for an appeal. In spite of being represented by one of the top Barristers in the UK, the conviction was upheld but the jail-term was reduced by a year. His name is still on the sex-offenders register in the UK and he is permanently prevented from association with children. One can argue that as he has served the sentence and not reoffended, this should not be held against him but what baffled me is that he is still being referred to as the Chief Sangha Nayaka. Should a person on the sex-offenders register be the Chief Sangha Nayaka?
It is high time we put our own house in order before fighting the external enemies. It is reported that the former president CBK has written to the Mahanayakas requesting urgent reform and we should be obliged to her for taking the lead.
There are many aspects that need urgent reform, the first being removal of caste barriers practiced by some Nikayas, which is the greatest insult to the Buddha who promoted equality. The second is the active encouragement of Bhikkhuni Sasana which has not happened in spite of the landmark ruling by the supreme court. The third is the establishment of proper disciplinary processes under a single Adhikarana Sangha Nayaka with powers and support than allowing the government to take over the control of even non-criminal Vinaya matters.
There are many other issues that need settlement like the controversy of the land of Buddha’s birth which seems to linger on. An expert committee should hear all evidence and settle this issue once and for all.
As I have pointed out on many occasions in these columns, it is high time a Dhamma Sangayana was held, as the last one was 70 years ago. Ideally, it should be different with active participation of lay experts as well. It is the duty of us Buddhists to ensure that the words of wisdom of the Buddha continue to enlighten generations to come.
By Dr Upul Wijayawardhana
Features
Vijaya Kumar: Academic, Activist & Genial Fellow-Traveller
The University of Ceylon, Peradeniya, was in our time, a less-crowded residential university, where everybody knew everybody else or at least knew of everybody else.
I knew of Emeritus Professor Vijaya Kumar of the Department of Chemistry at Peradeniya, or Kumar, as we referred to him fondly, before I got to know him. His dear wife Savitri, also a member of the academic staff of the Department of Chemistry, was nicknamed Kumee, by some of their students (of which vintage is unknown to me) and the duo were thereafter referred to affectionately as Kumar and Kumee.
The Faculty of Science became a regular haunt of mine as I would go there in the company of my batchmates to attend lectures on Basic Mathematics given by Professor Maheswaran, as it was a requirement for our General Arts Qualifying Examinations. I would also go there to listen to some excellent talks under a programme that was held in the auditorium of the Science Faculty referred to as “Popular Science Gossip”. The “gossip” at these talks were not confined solely to science but were broad enough to include Literature, History and other branches of knowledge as well. I would often spot Kumar in the audience at these talks or bump into him in the corridors of the Science Faculty. But I got to know him personally only after he became the Warden of Arunachalam, my hall of residence, during my undergraduate years initially, and later, as a member of the academic staff of the Department of English.
Our Science Faculty undergraduate contemporaries, especially those at Arunachalam Hall and its immediate neighbour, Jayatilaka Hall, both within a stone’s throw away from the Science Faculty, shared many an anecdote about Kumar and their other lecturers. One of these anecdotes, had to do with a spectacular (motor car) driving feat of Kumar’s. Legend has it that he drove from his university bungalow-home to the Faculty of Science deploying only the reverse gear of his car! Kumar, on hearing of this, had told certain of his student friends, including some who became his colleagues later on, that this story is one of the biggest yarns he had heard in his life!
Some of his one-time younger colleagues, now in retirement like Kumar, tell me that Kumar exuded warmth and friendliness in all of his professional and administrative interactions with others in the wider university community. But there was no warmth or mercy for those who indulged in the unsavoury pastime of student ‘ragging’. He was a very strong proponent of the need to ensure to all freshers an environment free of the menace of ‘ragging’. He remained ever-vigilant during the ‘ragging’ season. There are stories of his chasing ‘raggers’ and catching them. Professor Maheswaran, who later became an intimate friend and remains so after more than half a century, was another who was fiercely opposed to ‘ragging’. I was a personal witness to Mahes chasing a ‘ragger’ up and down the stairs of the main library to nab him. Yet another of his students has noted that Kumar’s office room in the Faculty was a total mess at all times. It had tables, piled so high with books and documents that one could not easily spot Kumar at his desk. He, however, had the knack of pulling out from amidst the clutter, any document that he needed at any given time. If anybody were to volunteer to help tidy his desk, Kumar would respond firmly with “Don’t you touch my desk!”.
Kumar, like several of his colleagues in the other faculties as well, had his own eccentricities. According to information received from reliable sources, Kumar who taught Organic Chemistry used to carry his lecture notes in his shirt or trouser pocket with ‘the entire lecture condensed in point form on a half-sheet or half of a half-sheet of paper’. The way he rummaged through his sling bag filled to the brim with stuff to find an item that he needed was another ritual that amused onlookers.
Kumar, interestingly enough is a Royal-cum-Thomian product, in that he had his primary education at S.Thomas’ Prep School, Kollupitiya and the entirety of his secondary education at Royal College, which he entered in 1953. In a note written by Kumar himself, he notes that despite having had excellent teachers at Royal, his was not a notable school career. He goes on to say that “the only achievement I could boast of was my being the joint-winner of the school General Knowledge Prize”. However, he had been active in a Scout Group outside of school (1st Port of Colombo, Sea Scouts) where he “was Queen’s Scout, Patrol leader, and later, Assistant Scout Master”.
Kumar entered the Faculty of Science of the University of Ceylon in 1961 and secured from it an honours degree in Chemistry in 1965. He joined the academic staff of the Department of Chemistry in the Faculty of Science, University of Ceylon, Peradeniya in 1965 and left the following year for Magdalen College at Oxford University, from which institution he obtained his doctorate in Chemistry. His entire teaching career was at Peradeniya, where in the period 2003-2006 he served as the Dean of the Faculty of Science, a position that his late father-in-law had held a few decades earlier.
Among the other highlights of his career are: Chairman of the Industrial Technology Institute (formerly the Ceylon Institute of Scientific and Industrial Research, CISIR); Member (representing Sri Lanka) of the Geneva-based UN Commission on Science and Technology from 1999 to 2007 and its President from 2001-2003; President of the Sri Lanka Estate Workers Union from 1989 onwards; Member of the Politburo of the Lanka Sama Samaja Party from 1988 to 2014 and currently, a member of the Executive Committee of the National People’s Power (NPP).
Vijaya and Savitri Kumar are parents of daughters Shamala and Ramya, who are following in the footsteps of their parents: with the former teaching in the Department of Agricultural Economics in the Faculty of Agriculture, University of Peradeniya and the latter, in the Department of Community Medicine at the University of Jaffna.
(I wish to thank the following who assisted me in the writing of this brief essay: Mr. Bandula Warnakulasuriya, Emeritus Professor Ratnayake Bandara, Professor Mahinda Wickramaratne, Professor Swarna Wimalasiri and Mr. Manik de Silva).
*Editor’s note: Prof. Vijaya Kumar, a member of the NPP’s National Executive Committee and is still active in politics turns 84 today. This article by Tissa Jayatilaka, former Executive Director of the United States – Sri Lanka Fulbright Commission for Mutual Academic Exchange, was written for an upcoming collection of essays on Kumar’s life by his friends.
(Colombo Telegraph)
By Tissa Jayatilaka
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