Opinion
Valorising mythology to invalidate known history
By ROHANA R. WASALA
Feisal Mansoor (‘Muslims and ban on cattle slaughter’/The Island/October 9, 2020) opens his piece with a quote from Mahatma Gandhi, obviously taken from the web: “The greatness of a nation and its moral progress can be judged by the way its animals are treated.” However, there is some doubt about the authenticity of that alleged Gandhi quote, because it is not traceable to his writings or his speeches according to quote-researchers; besides, he was usually better known for his great concern for the weak members of human society than for animals. But even if someone just imagined it, there’s no harm done, for the expression of concern for animal welfare attributed to Gandhi, can be easily supported by what we know about him as a champion of non-violence. But the problem here is this: Whether genuine or fake, the Gandhi quote has little or no relevance to the truth that FM’s arbitrary opinions about Sri Lanka’s ‘ancient culture’ misrepresent or conceal, in favour of something else. He seems to completely ignore the millennia long recorded history of the island, which is almost entirely coterminous with its established Buddhist religious culture and is inseparable from it. (Incidentally, the spirit of secularism and democracy that it encourages in governance is a distinctive feature of the country’s majority Buddhist culture; but this is something difficult for most believers of other religions and Sri Lanka-baiters to understand or appreciate.) The greatness of our culture is that it is absolutely tolerant and accommodating towards minority cultures, subject to the implicit legitimate condition that they don’t try to make undue inroads into its space or to subvert it in other ways. To me it looks like FM’s statements are meant to distort, rubbish, and obviate, if possible, Sri Lanka’s ancient Sinhala Buddhist cultural heritage. Is the Gandhi quote meant to imply that our nation has no claim to greatness, and that our treatment of animals falls short of required moral standards observed in civilized countries?
Having said that, it must be stated with emphasis that it is perfectly alright for FM to try to share his personal convictions with others. That is his right as a free citizen. I am enjoying here the same right to articulate my reaction as a Sri Lankan to his views about the ancient history and culture of our beloved Motherland.
First of all, let’s be clear about this: At the very inauguration (i.e., in official terms) of the Buddha Sasana in the island of Lanka, Buddhist missionary Arhant Mahinda Thera admonished the monarch of the land king Devanampiya Tissa in 236 BCE (2256 years ago) thus as recorded in the Mahavamsa (Chapter XIV):
“O great king, the beasts that roam the forest and the birds that fly the skies have the same right to this land as you. The land belongs to the people and to all other living things, and you are not its owner but only its guardian.”
Isn’t this considerably before today’s animal rights protectors, animal ‘status’ guarantors, animal welfare standard maintainers, and various other ‘a fair deal for animals’ worriers, represented in organizations that annually celebrate the World Wildlife Day (March 3), World Animal Day (October 4), etc., at some cost, started talking about the subject?
Compassionate treatment of all sentient beings is an ideal that people brought up in our culture, take for granted. Of course, there are instances where the ideal is observed in the breach. That is human nature. A whole society should not be judged on the basis of the behaviour of a few individuals, who could themselves be victims of circumstances.
FM’s first paragraph is an attempted fusion of the Ravana myth and his religious beliefs, to the exclusion of the historically factual Buddhist element. That Ravana flew his ‘dandu monara yanaya’ (wooden peacock aircraft) and abducted Seetha from what is now called India, is a story. Not even children take that as proven history, but it is a wonderful story, wherever or whenever it originated. Talking monkeys, animal fortune tellers, and other human personality attributed birds and beasts are common in literature in all cultures. The stories that compose our Jataka Potha are shared property in various North Indian literary traditions. The Sanskrit ‘Panchatantra’ from India, interweaves five skeins of moral traditions into a single text composed of stories in which so many animals feature, invested with human qualities. We have a number of talking, philosophising, admonishing birds in Geoffrey Chaucer’s Canterbury Tales.
FM writes: “As Creation is the supreme force in the universe, the beneficence of life and its comprehension through love, is to facilitate as many expressions of life as possible.” That belief is not shared by the predominant religious culture of our country, but is not targetadly criticised or attacked so as to hurt others’ religious beliefs or sentiments. There is evidence that our ancestors ‘worshipped’ the sun as the source of all life, especially plant life, hence important for agriculture. If they deified the sun, it was very meaningful. That ancient religious tradition survives today in the secular Surya Mangalyaya or the Sinhala Aluth Avurudda, held in the month of Bak (Felix/Lucky) in the Sinhala calendar. The ignorant insensitive British colonial authorities arbitrarily renamed it Sinhala Hindu New Year for their own purposes. Tamils and Sinhalese can and do live peaceably together, while observing their separate culturally distinctive festivals. Whether our ancestors called themselves Aryans because they were sun worshippers is highly improbable. Aryans were a white skinned race.The Sinhalese are not. It is not impossible that the Swastika – a sign that symbolizes the Sun was later appropriated by those white people, including Adolf Hitler. The legendary Vijaya of the Mahavamsa could have descended from such a tribe, but that origin story is not accepted today. Newly available archaeological evidence provides proof that our ancestors were a civilised a people (with their pure dark skin) even during the time of the Buddha, and that there were lay Buddhists and Buddhist monks before the arrival of Arahat Mahinda; whose coming appears to have been the result of an official diplomatic mission; he and his retinue were, most probably, royal emissaries from Emperor Asoka’s court as much as Buddhist missionaries. (Read between the lines, the Mahavamsa passages support this impression.)
FM’s reference to Aldous Huxley needs a comment. In the Maha Parinibbana Sutta, the Buddha tells the monks: ‘Atta dipa viharatha’ – ‘Be islands unto yourselves’, meaning you are your own saviour, that is, ‘Realise Nibbanic Bliss, put an end to samsaric suffering, through your own effort’ (which is not beyond you, if you are diligent enough). Writer and brilliant intellectual Aldous Huxley might have independently arrived at this island metaphor to describe his own illusion of self, elusive self-identity. The contemplative W.B. Yeats, himself no mean intellectual, expressed it as ‘How can we know the dancer from the dance?’ It is also possible that both of them came across this idea in Buddhist literature.
Apparently, FM mistakes this profound idea for selfish self-absorption. In his confusion, he imports the phrase ‘enlightened self-interest’ that Adam Smith (considered the ‘father of modern economics’) coined to express his idea that by pursuing one’s own economic benefit one ultimately contributes to the good of others as well, without probably intending to do so. (But it can be thought that he tried to elaborate it as a morally acceptable concept, rather than as a coldly amoral economic one.) However, that is something very different from the Buddhist idea of working for the benefit and wellbeing of others without expecting a reward, generosity or altruism.
FM has written:
“As such, enlightened self-interest is the only personal inquiry we can make, with the all- important caveat that in our self-discovery we may not interfere with anything else’s self-discovery.”
He may be seen as giving idiosyncratic twists to the terms ‘enlightened self-interest’ and ‘self-discovery’, which are actually technical terms in their respective characteristic contexts. FM also makes a confusing verbal medley out of words like ahimsa, Dhamma, and Mahasammata. These are words charged with meaning and emotion for Buddhists. ‘Mahasammata’ (the Great Elect/the Universally Chosen One/The People’s Choice) occurs in Chapter II of the Mahavamsa as the earliest genealogical ancestor of the Buddha (and humankind, probably) who lived countless aeons ago. For Sinhalese Buddhists ‘Mahasammata’ is not a historical figure; he is the legendary first king on earth. In the Agganna Sutta (On Knowledge of Beginnings) the Buddha mentions Mahasammata as the first ruler who was appointed, based on his handsome appearance and moral strength, by common consent, to rule over the group of rice growers that was the loosely formed human society then. He was tasked to prevent stealing, to punish the miscreants by banishing, etc. Mahasammata was given a share of the rice crop as payment for his service. Actually, the Agganna Sutta can be interpreted as a scientific account of an alternately expanding and contracting universe, and a gradually evolving earth; and much later anatomically modern humans and organized human societies emerging on earth. There is no talk of a creator or creation, which FM takes for granted. Dharma is what the Buddha preached. Ahimsa is the ideal of nonviolence that is common to most Indian religions, including principally, Hinduism, Jainism, and Buddhism.
Next, FM quotes two passages from the book ‘Portuguese Encounters with Sri Lanka and the Maldives’ edited by C.R. de Silva, Ashgate, 2009, to assert “that there was no slaughter of cattle in Lanka prior to colonisation”. It is ridiculous in this trivial context to quote from an eminent historian like the professor mentioned. These encounters took place in the 16th to 17th centuries. The book is a scholarly collection of writings taken from Portuguese histories and archives in translation combined with those from local sources. Publishers say: “These documents contribute to the growing understanding that different groups of European colonizers – missionaries, traders and soldiers – had conflicting motivations and objectives. Scholars have also begun to emphasize that the colonized were not mere victims but had their own agendas and that they occasionally successfully manipulated colonial powers.” (I took this extract from Google.com- RRW)
So, the book shows that the natives of these countries matched those invading European interlopers bent on ‘temporal and spiritual conquest’ in their cunning and countervailing skills. They were not half-civilized savages. By the way, I don’t think FM found himself nodding in agreement when reading sentences like the following written by an ignorant Portuguese scribe:
“… In this country there are many false beliefs sown by the devil, and to eradicate them there is a need for much time and trouble…..” (This must be a reference to local Buddhist and Hindu religious beliefs of the time; but the colonizers were too uneducated and uncultured to understand that Buddhism and Hinduism are not ‘religions’ in their sense of the term, and that religion in the colonizers’ sense was, as it still is, a facile superstition to Buddhists. – RRW)
“They (some native people who didn’t kill even the meanest of creatures) do not eat bread, however hungry or needy they might be. Their food is made up of the leaves of a certain creeper (betel leaves) that climbs other trees like ivy. These leaves are smeared with the same kind of lime that they use for whitewashing their houses…”
“There is another class of people that eats fowl and wild boar and deer, but does not eat the flesh of cows, since they believe their souls enter into cows after death; they will never kill a cow and eat its flesh…”
It looks like FM has missed this book: ‘A 16th Century Clash of Civilizations: The Portuguese Presence in Sri Lanka’ by Susantha Goonatilake, 2010. It gives a clear assessment of the effects of the Portuguese colonial presence in our country, which was actually ahead of those European invaders in terms of human civilization. The Portuguese went to Sri Lanka in compliance with a papal bull.
FM makes extremely fallacious claims like the following about his fictitious ‘Lanka of Mahasammata’:
“A vocational caste system handed down secrets to successive generations, in a system where one’s knowledge was one’s wealth, with the Divine as the Supreme Master of one’s craft, one performs one’s duty with an aim to perfection in union of mind and spirit so each attempt brought one closer to the Ultimate Prize.” (Divine as the Supreme Master of one’s craft, Ultimate Prize, What are these?)
“In a land ruled by the Unseen King, in both metaphor and practise, the King embodies Mahasammata and sets the standard for the people”. (There was no Mahasammata in our country’s history. I explained the ‘Mahasammata’ concept above. Who is this Unseen King, FM? Surely a figment of your imagination?)
“The people know that if they live in dhamma, Dhamma would protect them, and the land would be safe”. (This is a misinterpretation of the piece of wisdom which runs in Pali: ‘dhammo have rakkati dhammacarim’ ‘The Dhamma protects the one who lives by the Dhamma’. There’s no protective magic or divine intervention here. But don’t take it literally. You may be sure you live according to the Dhamma. But be mindful enough not to stand in front of an oncoming train.)
The rest of FM’s article makes even less sense. From this point onwards, I fail to find anything in FM’s article worth talking about. The next to nothing he has to say about the subject proposed in his title is: ” I believe that as a Sri Lankan Muslim, it is incumbent on me to respect the mores of my compatriots and to live in a way that will lead to greater social cohesion, amity and unity of purpose…” That is a harmless thought, but I for one do not believe that pre-colonial Sri Lanka was paradise on earth. Besides, that sentiment runs in the face of what FM has been trying to prove to the very end.
Opinion
El Niño: Sri Lanka must prepare before next climate crisis arrives
By Chula Goonasekera,
on behalf of the LEADS Forum
Based on discussions with Ajith Wijemanna, Director General of the Department of Meteorology, and Kithsiri Abayasinghe, former Director of the Department of Meteorology
Sri Lanka may be facing another major natural challenge. Unlike many disasters, however, the warning signs are already visible, giving the country an opportunity to prepare before the situation becomes critical.
A recent discussion with two of Sri Lanka’s most experienced meteorologists highlighted concerns about the developing El Niño phenomenon and its potential consequences for the country. While no scientist can predict with certainty exactly how El Niño will evolve, current indications suggest the possibility of above-normal rainfall later this year, followed by reduced rainfall and potentially severe drought conditions in early 2027.
This is a warning Sri Lanka cannot afford to ignore.
Most Sri Lankans still remember the devastation caused by the Indian Ocean tsunami in December 2004. El Niño is fundamentally different. It does not arrive as a single catastrophic event. Instead, its effects can develop over many months, potentially bringing drought, water shortages, crop failures, extreme heat, wildfires, flooding and food insecurity.
The critical difference is that, unlike a tsunami, El Niño gives us time to prepare.
Sri Lanka therefore has a choice: act on the warnings now or pay a far greater price later.
We Must Not Wait for Disaster
The 2004 tsunami exposed Sri Lanka’s vulnerability to large-scale disasters and demonstrated the immense human and economic costs of inadequate preparedness.
El Niño cannot be prevented. However, many of its potentially damaging consequences can be reduced through early planning, effective coordination, public awareness and practical risk-reduction measures.
The purpose of this article is not to predict exactly what will happen. Rather, it is to ask a more important question:
Are we prepared for what could happen?
Depending on the intensity and evolution of El Niño, Sri Lanka could face:
· severe drought and prolonged dry spells;
· water shortages affecting households, agriculture and industry;
· reduced agricultural production and increased food insecurity;
· increased risks of forest and grassland fires;
· heatwaves and heat-related illness; and
· localised flooding caused by unusually heavy rainfall.
One threat deserves particular attention: wildfires.
During prolonged dry periods, fires can spread rapidly through forests and grasslands, destroying ecosystems, wildlife habitats, agricultural land, livelihoods and critical infrastructure, while placing enormous pressure on emergency services.
The lesson is straightforward: understanding potential worst-case scenarios before they occur greatly improves our ability to prevent them from becoming national catastrophes.
A Crucial Role for Disaster Management
We understand that Sri Lanka’s Disaster Management Centre (DMC) is already engaged in preparing the country for the potential impacts of a stronger El Niño event. Its focus must remain on helping communities prepare before emergencies arise, while ensuring that essential services continue to function during periods of crisis.
Disaster response and recovery come at a high cost to the public through government expenditure and taxpayer-funded resources. Investing in preparedness is therefore not only a humanitarian responsibility but also a sound economic strategy—particularly at a time when Sri Lanka continues to face considerable fiscal constraints and limited capacity to absorb another major shock.
The principle is clear:
Prevention is invariably less costly than recovery.
Every rupee invested in preparedness today can help prevent far greater social and economic losses tomorrow.
Listen to the Scientists
The public should pay close attention to forecasts and guidance issued by the Department of Meteorology.
At the same time, it is important to recognise that long-range forecasting is inherently complex. Climate systems involve countless interacting variables, many of which cannot be measured or predicted with complete accuracy months in advance.
When a forecast subsequently changes, this should not automatically be regarded as a failure of science. Forecasting is, by its nature, an assessment of probabilities and risks based on the best available evidence at a particular point in time.
The appropriate response is not to dismiss forecasts because they contain uncertainty, but to use them as tools for informed preparation.
What Should the Government Do?
The Government and relevant public institutions should urgently review Sri Lanka’s preparedness for drought, flooding, wildfires and extreme heat.
Key priorities should include:
· strengthening climate monitoring and early-warning systems;
· improving weather forecasting and public communication;
· developing comprehensive drought, flood and wildfire preparedness plans;
· enhancing reservoir, catchment and water-resource management;
· maintaining drainage infrastructure to reduce urban flooding;
· strengthening wildfire prevention, detection and response capabilities;
· investing in climate-resilient infrastructure; and
· establishing clear lines of responsibility and coordination among government agencies.
Coordination is particularly important. During a national emergency, citizens should never be left wondering which institution is responsible for taking action.
Water Security Must Be a National Priority
If prolonged dry conditions materialise, water security could become one of Sri Lanka’s most pressing challenges.
The country should strengthen groundwater protection, support the rehabilitation and maintenance of wells, and implement long-term water-security strategies in drought-prone regions. Such measures are important not only for human communities but also for agriculture, livestock and the natural ecosystems that sustain the country’s biodiversity.
Reservoirs and catchments must be managed carefully, while water conservation should be actively promoted among households, businesses, industries and farmers.
The key question is simple:
How much water will Sri Lanka require if the dry season lasts significantly longer than expected?
That question is far easier to answer before reservoirs begin to run dry.
Protecting Agriculture and Food Security
Agriculture remains highly vulnerable to drought and irregular rainfall. Significant disruption could result in rising food prices, reduced farm incomes and increased pressure on vulnerable households.
Sri Lanka should accelerate the adoption of drought-resistant crops, climate-smart farming techniques and efficient irrigation systems, including drip irrigation. Measures should also be taken to secure water and feed supplies for livestock, maintain strategic food reserves and strengthen weather-based advisory services for farmers.
Food security must be regarded not merely as an agricultural concern but as a matter of national resilience.
Preparing for Wildfires
Prolonged dry conditions can significantly increase wildfire risks. Sri Lanka must strengthen its capacity to prevent, detect and respond to fires before they escalate.
An effective strategy should rest on four pillars:
Prevention. Preparedness. Early detection. Rapid response.
Seasonal climate forecasts should be used to identify periods of heightened risk. Vegetation dryness, weather conditions and fire-prone regions should be monitored systematically, with modern technologies used wherever feasible.
Firebreaks should be established and maintained around vulnerable communities, forests and critical infrastructure. Dry vegetation and other combustible materials should be appropriately managed. Where environmentally and scientifically justified, carefully regulated controlled burning could also form part of an integrated fire-management strategy.
Human activity is responsible for many wildfires. During high-risk periods, open burning should therefore be restricted and unsafe land-clearing practices rigorously controlled. Public education campaigns should reinforce these measures.
Firefighting resources should be pre-positioned in high-risk areas before peak fire seasons begin. Adequate equipment and water supplies should be secured, and coordination strengthened among local authorities, fire services, forestry officials, disaster-management agencies and, where necessary, the armed forces.
Where practical and affordable, aerial firefighting capabilities should also be considered.
The guiding principle is straightforward:
Fight fires when they are small, rather than after they become uncontrollable.
Protecting Sri Lanka’s Natural Ecosystems
Healthy ecosystems are among the country’s most effective natural defences against climate stress.
Sri Lanka should protect wetlands and other water-retaining ecosystems, conserve forests, prevent unnecessary land clearing and fragmentation, and safeguard wildlife habitats from fire and degradation.
Forest conservation is not simply an environmental issue. It is central to water security, food security, biodiversity protection, public health and long-term national resilience.
Citizens Also Have a Responsibility
Preparedness cannot be the responsibility of government alone.
During dry periods, households should conserve water and avoid unnecessary waste. Communities should ensure that wells are cleaned, maintained and restored where necessary, particularly if prolonged disruptions to piped water supplies occur.
During periods of extreme heat, people should remain hydrated, avoid unnecessary outdoor activity and follow public health advice.
Families should maintain basic emergency plans and supplies. Communities in fire-prone areas should know evacuation routes and designated safe assembly points. Citizens should also avoid activities that could inadvertently start fires and remain alert to official warnings.
Particular attention should be given to vulnerable groups, including older people, people with disabilities and those with limited mobility. Communities should also be prepared for the health effects of wildfire smoke and deteriorating air quality.
From Response to Preparedness
Sri Lanka’s greatest challenge is not responding when disaster strikes. It is ensuring that natural hazards do not develop into national catastrophes.
This requires a fundamental shift from a culture of reaction to a culture of preparedness.
Government agencies, scientists, farmers, businesses, schools, community organisations and individual citizens all have important roles to play. A coordinated approach combining climate forecasting, land management, public education, community preparedness, early-warning systems and rapid emergency response can significantly reduce the risks posed by El Niño and other climate-related threats.
Even if severe drought conditions do not materialise, investments in preparedness will strengthen Sri Lanka’s resilience against future disasters. If severe conditions do occur, early preparation could save lives, protect livelihoods, reduce economic losses and prevent a difficult situation from escalating into a national crisis.
Sri Lanka has already learned, at enormous cost, the consequences of being unprepared. We should not wait for another disaster to teach us the same lesson.
The warning signs are present. The scientists are speaking. The risks are increasingly clear.
What remains is the political will and public commitment to act.
Preparation today will always cost less than recovery tomorrow.
Opinion
Protecting Sri Lanka’s natural heritage: The leadership we need for next 75 years
After nearly 77 years of wildlife conservation, Sri Lanka must strengthen the institutions, professional leadership and political will needed to safeguard its natural heritage for generations to come.
By Dilum Alagiyawanna
Sri Lanka has a long and proud history of protecting its natural heritage. Generations of wildlife officers, forest officers, scientists, researchers, field staff and conservationists have worked, often under difficult circumstances, to protect our forests, wildlife and ecosystems. Their contribution deserves recognition and respect.
One important milestone in this journey came in October 1949, when the Wildlife department was established as a separate institution, following the Fauna and Flora Protection Ordinance of 1937 and the expansion of the country’s wildlife reserves. The creation of a dedicated department reflected an important recognition of the time: wildlife conservation required specialised institutional attention.
Today, nearly 77 years after its establishment, Sri Lanka has an opportunity not simply to reflect on that institutional journey, but to consider what kind of institutions and leadership we need for the next 75 years.
This is not an argument about the individuals currently holding positions in our conservation institutions. Nor is it intended to question the commitment, professionalism or sacrifices of the many public servants who have served these institutions over the years.
It is a broader institutional question.
What kind of leadership does Sri Lanka need to protect its natural heritage in the 21st century?
The issue is not who occupies a particular position today. It is whether our system of identifying, developing and appointing leaders is designed to meet the conservation challenges of tomorrow
A Changing conservation landscape
When many of our major conservation institutions were established, the principal challenges were relatively straightforward: establish protected areas, prevent poaching, enforce wildlife legislation and protect forests and wildlife from direct exploitation.
Those responsibilities remain fundamental.
But conservation today is considerably more complex.
Habitat fragmentation, expanding infrastructure, human-elephant conflict, climate change, invasive species, pollution, wildlife disease, road mortality, unplanned tourism and competing demands for land and water are placing increasing pressures on ecosystems.
Conservation can no longer be treated as an isolated environmental concern.
A highway can fragment a wildlife habitat. An irrigation project can alter an ecosystem. Poorly planned tourism can degrade a protected landscape. Agricultural expansion can affect wildlife movement. Climate change can alter species distributions, water availability and ecosystem resilience.
Conservation therefore intersects with agriculture, irrigation, energy, transport, tourism, disaster management, climate policy, land-use planning and national economic development.
It has become a multidisciplinary national policy challenge.
Beyond administration: What conservation leadership requires
There is nothing inherently wrong with a career public service.
Sri Lanka needs a professional, impartial and experienced public administration. Administrative knowledge, institutional memory and an understanding of government procedures are indispensable to the functioning of the State.
The question is whether administrative experience and seniority alone should be the principal criteria for leading institutions entrusted with complex living ecosystems and irreplaceable natural capital.
I believe they should not.
Leadership of major natural-resource institutions should combine administrative competence with scientific and technical understanding, field experience, strategic thinking, integrity, sound judgement and a demonstrated commitment to conservation outcomes.
This is not an argument for automatically replacing administrators with scientists. Nor is personal passion for nature, by itself, sufficient.
What Sri Lanka needs is mission-driven professional leadership.
A person leading a conservation institution should understand not only how to administer a government department, but also why that institution exists, what ecological outcomes it is expected to achieve and what may happen if those outcomes are not achieved.
Dr P. E. P. Deraniyagala: A legacy of scientific leadership
Sri Lanka’s own history provides a remarkable example of what can happen when scientific expertise, intellectual curiosity and institutional leadership come together.
Dr P. E. P. Deraniyagala was a zoologist, palaeontologist and naturalist whose contribution to Sri Lanka’s natural heritage extended far beyond the formal responsibilities of a government position.
He was appointed Director of the Colombo Museum in 1939 and, following the reorganisation of the museums, became the first Director of the Department of National Museums, a position he held until his retirement in 1963. His scientific work ranged from Sri Lanka’s living fauna to fossil elephants and other extinct prehistoric mammals.
It lies in what he brought to that position.
He brought scientific curiosity, intellectual independence, research capability and a lifelong commitment to understanding Sri Lanka’s natural heritage.
He did not simply administer an institution concerned with heritage. He contributed to the body of knowledge upon which our understanding of that heritage depended.
That is an important lesson for today.
Our conservation institutions must not merely administer conservation programmes. They must increasingly become knowledge-driven institutions capable of generating, interpreting and applying scientific evidence to management decisions.
From institutional continuity to institutional renewal
After nearly 77 years of experience, the appropriate response is not to criticise or dismantle the institutions that have served the country.
It is to ask how we can make them stronger, more scientifically capable, technologically advanced and better equipped for the next 75 years.
The challenges of 2026 are vastly different from those of 1949.
Satellite remote sensing, GIS, GPS telemetry, camera trapping, drones, genetic analysis, artificial intelligence and ecological modelling can transform how wildlife and ecosystems are understood and managed.
But technology alone cannot transform conservation.
Institutions need the scientific capacity to interpret information, the field capacity to collect reliable data and, above all, leadership capable of turning evidence into timely decisions.
A capable leader, however, also needs an institution with adequate resources, professional autonomy, scientific capacity and the authority to act. Leadership reform therefore cannot be reduced simply to changing individuals. It must also strengthen the institutional environment in which those individuals operate.
From species management to ecosystem stewardship
Sri Lanka must also move beyond a narrow concept of wildlife management.
An elephant is not simply an animal to be managed when it enters a village.
A leopard is not simply a species to be protected when a conflict occurs.
A forest is not simply a designated area on a map.
Each exists within a larger ecological system.
Effective conservation therefore requires landscape-level thinking: protecting habitats, maintaining ecological connectivity, securing watersheds, managing human activity and ensuring that development decisions properly account for ecological consequences.
Conservation expertise must therefore be incorporated into national development planning before decisions are made, rather than being brought into the process after environmental conflicts have already emerged.
Preventing conservation conflicts before they reach the courts
There is another reality that cannot be ignored.
For decades, conservationists, environmental organisations, researchers, professionals and concerned citizens have repeatedly found themselves having to seek administrative, political and sometimes judicial intervention when environmental concerns have not been adequately resolved through normal institutional processes.
The courts have consequently become an important safeguard for environmental protection.
But this should make us ask a deeper question.
Why should citizens repeatedly have to go to court to protect a forest, wildlife habitat, wetland or other environmentally sensitive area when the State already has institutions, laws, scientists and regulatory mechanisms designed to address these matters?
Judicial intervention is an essential component of a democratic system and an important safeguard for the public interest. But courts should not have to become the primary mechanism through which conservation policy is resolved, case by case.
A judicial determination necessarily operates within the legal and evidentiary framework before the court. It cannot substitute for a scientifically informed conservation policy or a strong institutional mechanism capable of identifying and resolving environmental risks at an early stage.
The objective should therefore be to build institutions strong enough to prevent many of these disputes from reaching the courtroom in the first place.
Conservationists and environmental organisations should ideally be able to engage with government institutions early in the decision-making process, supported by credible scientific evidence and transparent procedures, rather than being forced into the role of permanent opponents of the State.
Leadership that gets decisions right
This is precisely why Sri Lanka needs conservation leadership with the knowledge, independence, judgement and courage to make the right decisions at the right time.
Good conservation leadership is not simply about enforcing the law after a conflict has emerged.
It is about anticipating problems, understanding ecological consequences, identifying risks early and taking scientifically sound decisions before an issue becomes a political, social or legal dispute.
Sometimes the right decision may require saying no.
Sometimes it may require proposing a better alternative.
And sometimes it may require bringing scientists, communities, development agencies and political decision-makers together early enough to find a solution that protects both the public interest and the environment.
This is not about confrontation with governments or development.
It is about preventing unnecessary confrontation by getting the decision right in the first place.
The right leader can prevent a conservation problem from becoming an administrative problem, an administrative problem from becoming a political problem, and a political problem from ultimately becoming a legal dispute.
The best conservation decision is often the one that prevents the conflict from arising in the first place.
Conservation requires political will
Strong professional leadership, however, is not enough.
Conservation also requires political leadership with the vision, commitment and political will to support the right decisions, particularly when they may be difficult or politically inconvenient.
India’s Project Tiger, launched in 1973, provides a compelling example. The Government of India established the programme in response to the serious decline of tiger populations, creating a national conservation initiative that combined scientific management, protected areas and strong political commitment.
Indira Gandhi’s interest in environmental protection and her government’s support helped create the political conditions for major conservation initiatives during that period.
The lesson is not that political leaders should run conservation institutions.
It is the opposite.
Political leadership must create the space, authority and support for professional conservation institutions to do their job properly.
A scientifically sound decision made by a conservation institution can achieve little if political leadership is unwilling to stand behind it. Conversely, political will, working together with scientific and professional leadership, can turn a good conservation idea into a transformative national programme.
Sri Lanka needs both sides of this equation:
professional conservation leadership capable of making the right decisions, and political leadership with the will to support those decisions in the national interest.
The ideal relationship is not political interference in conservation.
It is political commitment to evidence-based conservation.
Natural Heritage Is National Capital
Sri Lanka’s natural resources should also be recognised as national capital.
Forests support water security.
Wetlands provide natural flood protection.
Healthy watersheds support agriculture and hydropower.
Biodiversity supports tourism.
Marine ecosystems support fisheries.
Intact landscapes provide resilience against climate-related disasters.
When these systems are degraded, the country incurs an economic cost.
The question should therefore not simply be:
How much will conservation cost?
It should also be:
How much will it cost Sri Lanka if we fail to conserve its natural capital?
This is why conservation expertise must be integrated into national development decision-making from the beginning.
Choosing the leaders for tomorrow
Sri Lanka does not lack people with knowledge, experience and commitment.
Our universities, research institutions, wildlife and forest services, professional organisations and civil society contain scientists, researchers, field practitioners and conservationists with considerable expertise.
What is needed is a system that allows this expertise to contribute more effectively to institutional leadership.
Future appointments to senior positions in natural-resource institutions should therefore consider more than administrative seniority.
They should consider:
Scientific and technical competence
Conservation and field experience
Strategic leadership
Institutional management capability
Integrity and independence
Understanding of communities and stakeholders
A demonstrated record of achieving meaningful outcomes
Such a system would not weaken the public service.
It would strengthen it by bringing administrative excellence and conservation excellence together.
The Wildlife Department is a useful lens through which to examine this broader question, but the issue extends far beyond wildlife. It concerns every institution entrusted with Sri Lanka’s forests, biodiversity, wetlands, coastal ecosystems, marine resources and other forms of natural capital.
What should Sri Lanka’s conservation institutions look like for the next 75 years?
Sri Lanka should be proud of the conservation institutions it has built since the middle of the last century.
But institutional pride should never become institutional complacency.
The establishment of the Wildlife Department in 1949 was itself an example of institutional adaptation. The country recognised that wildlife conservation had become sufficiently important and specialised to require a dedicated institution.
The same principle applies today.
The conservation challenges of 2026 are vastly different from those of 1949.
The answer is not to abandon what was built.
It is to evolve it.
We need conservation institutions that are stronger, more scientific, more innovative and better equipped to influence national development decisions.
We need leadership selection systems that recognise conservation as a specialised professional responsibility.
We need a public service in which administrative excellence is complemented by scientific expertise, field experience and a genuine commitment to conservation outcomes.
And we need political leadership with the vision and will to recognise that protecting natural capital is not an obstacle to national development, but an essential condition for sustainable national prosperity.
This is not about replacing individuals.
It is about building a better system for the future.
It is not about weakening existing institutions.
It is about strengthening them for the challenges ahead.
And it is not about choosing between development and conservation.
It is about ensuring that development does not destroy the natural capital upon which Sri Lanka’s long-term prosperity depends.
After nearly 77 years of dedicated wildlife conservation, perhaps this is the right moment to ask a fundamental question:
What should Sri Lanka’s conservation institutions look like for the next 75 years?
The answer should not reject the past.
It should be an ambitious evolution of it.
Because when the next generation looks back at our time, they will not judge us simply by how well we administered the institutions we inherited.
They will judge us by what forests remained standing, what species survived, what ecosystems remained intact, and whether we had the wisdom and courage to pass on Sri Lanka’s extraordinary natural heritage in better condition than we received it.
Author: Dilum Alagiyawanna is a telecommunications engineer turned environmental and wildlife conservationist, citizen scientist and wildlife documentary filmmaker. His work bridges science, public policy and sustainable development, with particular emphasis on the long-term conservation of Sri Lanka’s elephants and other threatened species.
Opinion
The Concrete Road
On Monday 27 December 2021, according to a Flight Safety Foundation narrative, “Cessna 172L 4R-GAF (ex 4R-HDC) of Sakurai Aviation crash landed in a paddy field in Paththayam Watta, Kimbulapitiya, Negombo in the Gampaha district close to Bandaranaike International Airport (VCBI) after the aircraft suffered an engine RPM fluctuation and subsequent engine failure. Three of the four occupants were injured. The charter flight was on its way to Koggala Airport (VCCK) from Sigiriya Airport (VCCS) when the problems started to occur. It had initially taken off from Ratmalana Airport (VCCC) and was supposed to land there after departing Koggala Airport (VCCK). The flight was going to make an emergency landing at Bandaranaike International Airport (VCBI) but while the aircraft was descending the pilot in command informed the controller that he had no control over the engine power. During the final approach to runway 22 the pilot in command then declared a “MAYDAY” call and the aircraft crash landed soon after.”
The touchdown itself at the paddy field was safe but due to a concrete road, which was not visible from to air at low level and running across the field, the nose wheel hit it and broke off creating the destruction and injury.
With the economic recovery, the present government has started reconstructing the highways and expressways that were suspended in the recent past. In countries like the United States of America (USA) there are straight stretches of expressways and highways, at regular intervals, where light to medium size aircraft could safely land in an emergency unlike the accident described above. Not only that, that particular stretch of road is maintained by the local Regulating Authority like the Federal Aviation Administration (FAA) in the case of the USA.
A Safe Landing on an Expressway in India.
The Sri Lanka National Aviation Policy of 2017 also recommends that there should be helipads at regular intervals along the expressways/ highways to facilitate medical evacuation in case of motor accidents. It should be noted that the Minister in Charge of Aviation and Highways is one and the same
Will the Government spare a thought for safer multimodal transport especially when there is a push to make Domestic Aviation available for tourism? Or will it be just another pipe dream?
Capt. G A Fernando
Former member of the Accident Investigation Team, Civil Aviation Authority, Sri Lanka.(CAASL)
Immediate past President of Aircraft Owners and Operators Association, Sri Lanka. (AOAOA)
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