Opinion
Unrealities of call for Covid-related burials
London protester’s carrion call
By ROHANA R. WASALA
Jehan Perera has proffered unsolicited advice to the government (‘Religious clergy take stand for religious right to burial’/The Island/December 29, 2020) seeking to force its capitulation to foreign interventionist forces, through false propaganda. The same article appeared simultaneously on the organization’s website under the title: ‘Government to take a stand for religious right to burial’. The charge implied by this title (i.e., indecisiveness in allowing burial of Corona-dead Muslims) against the government is baseless.
It was in March (nine months ago) if my memory doesn’t fail me, that the Director of Health Services (DHS), the duly appointed Competent Authority in the Covid-19 containment situation, issued a special gazette notification decreeing that bodies of persons who die of the disease be cremated. That decision was taken by the Competent Authority based on the advice of experts, not directly by the government which had delegated the power to do so to that official. Muslims’ (or anyone else’s for that matter) right to burial has never been denied, and is not being challenged in any way. But that right cannot be exercised in this national emergency. It is only because of the strict health guidelines laid down on a cold scientific basis that cremation has been made mandatory.
Religious sentiments are common to all. Buddhists, Hindus, Catholics, and others are also affected by the same painful restrictions in the performance of religious rituals, and in the choice of the proper mode of disposal of the bodies of their near and dear ones dead from the corona infection. If our local experts say there is no alternative to cremating bodies to prevent the virus from contaminating the soil or the water resources of the country, then that has to be accepted in the best interest of all. The WHO periodically issues certain broad health guidelines, but common sense tells us that they need to be adapted to suit the specific local conditions that exist in each country. It is absolutely wrong to cry out to the world that the government is trampling on the right of Muslims to bury their dead.
The government is not neglecting its duty out of a sense of complacency (‘a kind of self-satisfaction’) as JP seems to suggest. Only those without an iota of humane concern for the wellbeing of all Sri Lankans, can discount or totally ignore the prodigious amount of work that our health workers and the security personnel (the latter looking after the logistics aspect of the massive operation) do, and the tremendous personal sacrifices they make in helping the nation to survive the catastrophic corona pandemic. If the present administration was as dysfunctional as the cursed yahapalanaya that JP supported, could this sort of efficient mobilization of the nation be realized? There is no need for me to refute his false allegations of delays in decision making regarding the artificial burial-cremation issue or in ordering suitable vaccines (several of which, globally, are still being tested); the government has already taken the necessary steps in obtaining them at the earliest possible.
JP drags in the (recent Mahara) ‘prison riots’ in order to highlight them as ‘a harbinger of what can happen in the larger society, if a large section of the people feel they are being trapped and marginalized to suffer the consequences’. The implied allegation that Muslims (because the prison population cannot be described as ‘a large section of the people’) ‘are being trapped and marginalized’ is entirely baseless. There is congestion in prisons. That is a longstanding problem that must be fixed. The incidents are under investigation. JP’s concern is not with the welfare of the prisoners (most of them drug addicts under detention) or the difficulties the prison and security forces personnel experience in dealing with groups of drugged inmates fighting among themselves, while others were trying to break the gates to escape.
He asserts that ‘among these worst affected sections of the population, it appears that the Muslim community has been disproportionately affected by the Covid infection’, thereby falsely suggesting that, like the prison population, the Muslims are being confined to cramped conditions, enabling the rapid spread of the deadly infection. JP who knows how abominably some innocent but ill-informed and irresponsible Muslims behaved towards the health workers who were doing their level best to help them, while taking the risk of exposing themselves and their loved ones back home to the virus through contact transmission. Ten times more non-Muslims also live in congested areas, not out of choice, but for lack of better places to live (in spite of the fact that Muslims, according to JP’s opinion, as a traditionally trading community, tend to live more in urban settings than the Sinhalese and Tamils, being basically agrarian communities, who possess lands and live in more spacious environments).
But JP goes on to distort facts to project the few deliberately non-cooperative Muslims as victims of alleged governmental insensitivity to their religious feelings: ‘They are afraid that if they are confirmed as Covid patients, both they and their relatives will be at risk of being forcibly cremated if they fail to recover from the coronavirus infection, which goes against fundamental Islamic tenets.’ Won’t these Muslims listen to reason, if their educated leaders explain to them that if cremation is what the health authorities order in this hopefully temporary situation, that is the law, and that it must be obeyed without questioning.
The dangerous implication of what JP writes is not hard to guess: at least some Muslims may try to hide Covid patients and deaths from the authorities, and put paid to all the latter’s endeavours to contain the spread of the virulent virus. JP even refers to the Minister of Justice having raised concerns about mandatory cremation of bodies of Muslims who have died of Covid-19. In this situation sensible people listen to doctors and scientists, rather than politicians. The local experts who know what is best for Sri Lanka in the current situation say that cremation guarantees the total destruction of the virus, and that burial doesn’t, and that therefore the first (cremation) is the only option for the country.
JP tries to bolster his arguments by quoting BBS General Secretary Ven. Galabodaaththe Gnanasara Thera: ‘The fact that the religious belief of the Muslim community is being violated has led the leader of the nationalist Bodhu Bala Sena, the Buddhist prelate Ven Galagodaaththe Gnanasara to speak up for the religious right of the Muslims to be buried even in cases of Covid deaths.’ JP butters him up as a ‘Buddhist prelate’; the monk is no prelate (no Nayake); he is just an ordinary monk, who has nevertheless achieved some success in waking up the Nayake monks at least to a sitting up position, prising open their eyes to the existential threats currently posed by religious fundamentalists of both varieties to the Buddha Sasana. Originally, he was vehemently against burial, because that is contrary to expert advice and is in contravention of the DHS’s ruling.
As a Buddhist monk he is suggesting this out of compassion for innocent Muslims who are upset (out of ignorance) about having, for this while, to burn the bodies of their relatives dead from corona. He must be thinking of some way to stop Islamic religious extremists from gaining a firmer foothold within the Muslim polity by exploiting this highly sensitive burial issue. Ven. Gnanasara, remained apolitical, whatever critics might say, until Ven. Ratana’s fast in Sri Dalada Maligawa precincts, something that the Most Ven. Mahanayakes censured in no uncertain terms, and Ven Gnanasara himself criticised. The BBS secretary may be launching a preemptive strike at Ven. Ratana, who is going to parliament as the national list MP from the AJBP.
About a fortnight ago, Ven. Gnanasara told the media how NGOs were creating global hatred and ill-will against Buddhist monks, based on the false allegation that it was they who were demanding the cremation of bodies of Muslim dead, out of spite. In a video of a protest rally held in London on December 13, 2020 against Sri Lanka’s (health-authorities-imposed) Corona-related temporary burial ban, a female demonstrator, speaking in Sinhala, is heard loudly demanding that our President should reject offhand what she mocks as the ‘legal advice of the bald-headed uncles dressed in yellow robes’ (sivuru porawagath thatta mamalage neethi upades piliganta epa). BBS General Secretary Ven. Gnanasara Thera played a fragment of the woman’s denunciatory harangue containing this remark from his phone at a short news briefing on December 22, 2020. The phrase ‘thatta mamala’ is an utterly disrespectful way to refer to Buddhist monks that only an ignorant insensitive uncultured person could use. It is deeply offensive to all Buddhists, especially to Sinhalese Buddhists, who treat monks with reverence whatever criticisms are justly or unjustly made about them. Obviously, the woman is an uncouth non-Buddhist Sinhala speaker. She says: ‘We don’t want any religious frictions. We want to live in peace, without having to burn our children, these people, like animals. Mr President, please (mediate in this matter and) arrange for us to bury (our dead). We have no use for the yellow-robed thatta uncles’ advice’. She hardly conceals her callous disregard of the feelings of fellow Sri Lankans who make no issue of cremating their dead relatives in the present circumstances in the interest of public health.
The monks have repeatedly made it clear that they, like the rest of the people of Sri Lanka and the government, are not concerned about whether dead bodies are buried or cremated, or about whether one method is of greater merit than the other, except that in the deadly Corona pandemic situation, the mode of disposal of corpses of Corona dead should be done according to the strict instructions of the authorised health experts, who, invariably take into consideration the global guidelines issued by the World Health Organization (WHO). The wording of the WHO guidelines shows that they are not expected to be followed blindly by every country; they need to be modified primarily to suit the local physical conditions, and only secondarily to the religious sensitivities of the people. It is common sense that religious sensitivities are common to all communities, and that these must be inter-communally respected without discrimination.
Anti-Sri Lanka agents abroad and anti-national forces at home have launched a carefully calculated propaganda blitzkrieg whose barely concealed target is the present government, although it is overtly based on the false allegation that Buddhist monks are demanding the cremation of bodies of Muslims who have died of Covid-19 spitefully disregarding their surviving relatives’ religious sensitivities. Nothing is further from the truth than this charge against Buddhist monks.
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
-
Features3 days agoFinally, Mahinda Yapa sets the record straight
-
News5 days agoOver 35,000 drug offenders nabbed in 36 days
-
News4 days agoCyclone Ditwah leaves Sri Lanka’s biodiversity in ruins: Top scientist warns of unseen ecological disaster
-
Features6 days agoThe Catastrophic Impact of Tropical Cyclone Ditwah on Sri Lanka:
-
News5 days agoRising water level in Malwathu Oya triggers alert in Thanthirimale
-
Features3 days agoHandunnetti and Colonial Shackles of English in Sri Lanka
-
Business2 days agoCabinet approves establishment of two 50 MW wind power stations in Mullikulum, Mannar region
-
Business5 days agoSri Lanka betting its tourism future on cold, hard numbers
