Features
Who was Venerable Walpola Rahula?
Venerable Walpola Rahula Thero’s 118th death anniversary fell on the 9th of May. On the 24th of May, a commemorative event is being organised by the Walpola Rahula Foundation Trust chaired by his only Monk pupil Venerable Galkande Dhammananda at the Sri Lanka Foundation Institute. It is timely and of significant relevance to today’s societal practices in the name of Buddha and Buddhism, to examine the life and times of Venerable Rahula and his philosophy and approach to Buddhism.
In Venerable Rahula’s seminal work, What the Buddha Taught, he says “The question has often been asked; Is Buddhism a religion or a philosophy? It does not matter what you call it. Buddhism remains what it is whatever label you may put on it. The label is immaterial. Even the label ‘Buddhism’ which we give to the teachings of the Buddha is of little importance. The name one gives is inessential. In the same way Truth needs no label: it is neither Buddhist, Christian, Hindu nor Moslem. It is not the monopoly of anybody. Sectarian labels are a hindrance to the independent understanding of Truth, and they produce harmful prejudices in men’s minds”
The above citation describes the philosophy that Venerable Walpola Rahula Thero embodied throughout his life. It was very much in line with the dictum Bahujana sukhaya bahujana hitaya or “for the happiness of the many, for the welfare of the many” and it was his guiding principle. His philosophy won him many friends and followers in Sri Lanka and internationally, and also some who disagreed with him. No doubt, if Buddha was alive today and graced the commemorative occasion, he would have readily agreed with Venerable Rahula.
In his book “The Heritage of the Bhikkhu” Ven Rahula gives a vivid account of a Buddhist monk’s role as a servant to people’s needs as a follower and teacher of the basic Buddhist principles. In this informative volume, Ven Rahula emphasizes Buddhism as a practical doctrine for daily living and spiritual perfection, not simply a monastic discipline
Over time, this truism that has been shaped into different forms by many actors within the Buddhist community, lay people as well as by Buddhist Monks. Buddhist culture has been distorted from being representative of the basic philosophy of what Buddha taught, to an institutionalised culture that has transformed the veneration and practice of the Dhamma to the veneration of institutional practices. The following statement by Venerable Rahula noted in the website of Tsemrinpoche.com perhaps underpins this transformation and why institutional Buddhism thrives (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ven-dr-walpola-rahula-thero-the-theravadan-academic.html)
He says two ideas are psychologically deep rooted in man: self-protection and self-preservation, and for self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parents, and for self-preservation, conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear and desire, man needs these two things to console himself. Hence, he clings to them deeply and fanatically.
While there is no God or Atman in Buddhism, these two ideas psychologically deep rooted in man as mentioned by Ven Rahula, and fears arising from ignorance, weakness and desire, have very likely led to the solace for these promoted by institutional Buddhism as being adherence to cultural practices in the name of the Dhamma rather than the Dhamma itself and has perhaps functioned as the core foundation for the growth of the institutions.
Venerable Rahula’s philosophy was to practice and teach Dhamma rather than foster institutions that promoted cultural practices in the name of Buddhism, and he was a strong advocate of free thinking as the opening citation of this article clearly indicates. In this regard, the book ‘Sathyodaya’ written by Venerable Rahula epitomises his free thinking. Venerable Galkande Dhammananda in his introduction to ‘Sathyodaya’ says that free thinking is not an ability gained easily through habit. Proper direction and guidance is required to develop this skill.
Though the physical body can be easily trained to perform a task, he says that the same cannot be said about training the mind. He goes on to say that progressively cultivating human understanding and judgement through reasoning is a challenging task and that Venerable Rahula articulated how this may be done in many books he wrote, and his book ‘Sathyodaya’ or ‘Truth Awakening’ epitomised his approach to how Buddhists should practice Buddhism as Buddha taught (see ‘Sathyodaya’: Will the truth awaken in the New Year? https://www.ft.lk/columns/Sathyodaya-Will-the-truth-awaken-in-the-New-Year/4-676480). The fundamental wisdom that Ven Rahula promoted as Sathyodaya or “Truth Awakening” was the capacity of each person to be fully awakened, to become a Buddha in their own right, enlightened and wise. A key tool that can help people on the path is the notion of critical thinking, reasoning. Ven Rahula went onto say that “a person will not become a Buddhist by merely taking refuge in the triple gem through a verbal utterance. Nor will the person be a Buddhist by simply wearing a robe. A Buddhist is not defined by name or practice, but by conduct. In other words, if you are a good person, treat others with compassion and respect, and are wise and insightful in your actions, that is what makes you a “Buddhist”.
The following is a concise biography noted in the Walpola Rahula Institute website about Venerable Rahula (https://www.walpolarahula.institute/). This biography is a very good illustration of the philosophy of Venerable Walpola Rahula which he believed in and practiced throughout his life.
Venerable Professor Walpola Rahula was born on the 9th of May, 1907, in the village of Walpola, in southern Sri Lanka. In 1920, at the age of 13, he was ordained as a Buddhist monk. He received his initial monastic training under the Venerable Paragoda Sumanasara, a highly revered, erudite monk who strictly adhered to the monastic code of conduct. From this teacher Ven. Rahula received the complete training required for a monk, which included language skills and how to live a frugal life. He engaged in monastic practices such as meditation and pindapatha (‘begging for alms’). Other than the education by Ven. Sumanasara, until his admission to the University of London, Ven. Rahula did not seek nor receive any formal education.
In 1927, the 20-year-old Ven. Rahula was involved with the Colombo Dharmaduta Sabhava, a Buddhist missionary society. During this time, he worked with people oppressed by the caste system. He paid particular attention to teaching them the Dhamma, the Buddhist teaching while working towards their socio-economic upliftment. He and other program participants would regularly abstain from their meals and use the funds for the welfare of the underprivileged. During his sermons, Ven. Rahula regularly emphasised the importance of practising the Dhamma as originally taught by the Buddha and the importance of critical thinking and inquisitiveness. (These sermons were distributed as leaflets at the time. In 1992 they were published as a book under the title ‘Sathyodaya’). Ven Rahula’s critical approach gained him the respect and admiration of many lay and ordained Buddhists. However, it also attracted critics and opponents. Certain parties vehemently opposed his strong criticism of caste discrimination within the Buddhist clergy.
The next notable phase in Ven Rahula’s life was when he studied at the affiliated college of the University of London, in Colombo. In 1941 he graduated with an Honours Degree in Eastern Languages, becoming the first Buddhist monk from Sri Lanka to receive a university education. Even as a university student, he continued to help people in need of help. His service during the 1936 Malaria epidemic was recognised in the book “Buddhist Studies in Honor of Walpola Rahula” by E.F.C Ludvaik, a professor at the university at the time. Continuing research activities after his undergraduate degree, he earned a Doctorate from the University of Ceylon for his thesis “Some Aspects of the History of Buddhism in Ceylon”.
In the 1940s, when Sri Lanka was on the verge of gaining independence, Ven Rahula, along with other Buddhist monks like Ven. Yakkaduwe Sri Pannarama of the Vidyalankara Pirivena (An educational institute for Buddhist monks), Ven. Naththandiye Pannakara, Ven. Kotahene Pannakitti, Ven. Kalalelle Ananda Sagara took the position that the Buddhist monks had an active role in shaping the soon-to-be independent nation for the welfare of the masses. Ven. Rahula penned his seminal work ‘Bhikshuwage Urumaya‘ (The Heritage of the Buddhist Monk) to argue for the role of monks in ensuring the betterment of the masses.
For over three years, the discussion of the Free Education Act was stalled. Progressives such as Ven. Rahula and other Buddhist monks of the Vidyalankara Pirivena campaigned for its discussion and enactment in the State Council of Ceylon.
Through articles published in the ‘Kalaya’ (Time) newspaper and public awareness campaigns organised around the county by the ‘Eksath Bhikkhu Sangamaya’ (United Buddhist Monks’ Association), sufficient political pressure was generated for this Act to be discussed in the State Council and subsequently passed in 1947. Ven. Rahula and other monks of Vidyalankara Pirivena played a pivotal role in enabling free education in Sri Lanka, which has benefitted multiple generations and lifted the socio-economic situation of many.
In 1950, Ven. Rahula joined the Sorbonne University, Paris, as a Post Graduate Research Fellow under renowned Professor Paul Demiéville (1894-1979), where he carried out an annotated translation of 4th century Mahayana Bhikkhu Asanga’s ‘Abhidharma-Samuccaya’ to French. This was Ven. Rahula’s scholastic Magnus opus. It was also during this time Ven. Rahula wrote the book ‘What the Buddha Taught’, which would become the most widely read book on Buddhism in the Western world. During his time in France, Ven. Rahula acted as an ambassador of Buddhism, laying the foundation for Buddhist education in Europe.
Due to his fame and reputation as a scholar of Buddhism, in 1965, Ven. Rahula was invited to be the Professor of Religious History and Literature by the Northwestern University in the USA. While teaching at the Northwestern University, he also worked on streamlining the Buddhist study programs at other American Universities.
In 1966, the Sri Lankan Government invited Ven. Rahula to take up the position of Vice Chancellor of the Vidyodaya University (now University of Sri Jayawardanapura). As Vice-Chancellor, he worked purposefully to uplift the standards and prestige of the institution both nationally and internationally. University lecturers were sent to receive training overseas, and distinguished professors from foreign universities were invited to join the university. In 1969 he resigned from his post prematurely in protest of the political interferences to the university’s autonomy and returned to the USA. Back in the USA, he held professorships in several universities and was an advisor to postgraduate students at Oxford University, UK.
In the early 1980s, Ven. Rahula returned to Sri Lanka and was instrumental in establishing the “Buddhist and Pali University of Sri Lanka” to enhance the education of Buddhist monks. In addition, Ven. Rahula founded the “Buddhist Study and Research Institute”, later renamed the “Walpola Rahula Institute” at Kotte. In 1980 a group of celebrated intellectuals honoured Ven. Rahula by compiling a book named “Buddhist Studies in Honour of Walpola Rahula”. The book was printed in London by the Gordon Fraser company. While Ven. Rahula was honoured by many prestigious universities around the world, he continued to be the Chancellor of the University of Kelaniya until his demise in 1997. Ven. Rahula passed away on the 18th of September 1997, having lived for 90 years. According to his will, his remains were cremated within 24 hours at the Borella crematorium following traditional Buddhist funeral rites, without pomp, pageantry, or speeches.
Walpola Rahula Thero wrote extensively about Theravada Buddhism. Apart from his world-renowned book What the Buddha Taught, he published an enormous number of papers on Buddhism. Notable books written by him include History of Buddhism in Ceylon, Heritage of the Bhikkhu, Zen and the Taming of the Bull and Le Compendium de la Super Doctrine (French). A complete list of his writings, in Sinhala, English and French are noted in the Walpola Rahula Institute’s website.
World Buddhist Sangha Council
In conclusion, Venerable Walpola Rahula’s contribution to the World Buddhist Sangha Council is noted here as one of his major achievements. The founder Secretary-General of the World Buddhist Sangha Council, Venerable Pandita Pimbure Sorata Thera had requested Venerable Rahula to present a concise statement to the first Congress of the Council in 1967 that would unify all of the different Buddhist traditions. It was through his knowledge of the Mahayana acquired while he was studying at the Sorbonne that Venerable Rahula was able to produce the important Buddhist Ecumenical statement called The Basic Points Unifying the Theravada and the Mahayana, (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ven-dr-walpola-rahula-thero-the-theravadan-academic.html) which was unanimously approved by the Council. The ten points were
1. Whatever our sects, denominations or systems, as Buddhists we all accept the Buddha as our Master who gave us the Teaching.
2. We all take refuge in the Triple Jewel: the Buddha, our Teacher; the Dhamma, his teaching; and the Sangha, the Community of holy ones. In other words, we take refuge in the Teacher, the Teaching and the Taught.
3. Whether Theravada or Mahayana, we do not believe that this world is created and ruled by a god at his will.
4. Following the example of the Buddha, our Teacher, who is the embodiment of Great Compassion (mahakaruna) and Great Wisdom (mahaprajna), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness and peace; and to develop wisdom leading to the realisation of Ultimate Truth.
5. We accept the Four Noble Truths taught by the Buddha, namely, Dukkha, the fact that our existence in this world is in predicament, is impermanent, imperfect, unsatisfactory, full of conflict; Samudaya, the fact that this state of affairs is due to our egoistic selfishness based on the false idea of self; Nirodha, the fact that there is definitely the possibility of deliverance, liberation, freedom from this predicament by the total eradication of the egoistic selfishness; and Magga, the fact that this liberation can be achieved through the Middle Path which is eight-fold, leading to the perfection of ethical conduct (sila), mental discipline (samadhi) and wisdom (panna).
6. We accept the universal law of cause and effect taught in the Paticcasamuppada (Skt. pratityasamutpada; Conditioned Genesis or Dependent Origination), and accordingly we accept that everything is relative, interdependent and interrelated and nothing is absolute, permanent and everlasting in this universe.
7. We understand, according to the teaching of the Buddha, that all conditioned things (samkhara) are impermanent (anicca) and imperfect and unsatisfactory (dukkha), and all conditioned and unconditioned things (dhamma) are without self (anatta).
8. We accept the Thirty-Seven Qualities conducive to Enlightenment (bodhipakkhiyadhamma) as different aspects of the Path taught by the Buddha leading to Enlightenment, namely:
= Four Forms of Presence of Mindfulness (Pali: satipatthana; Skt. smrtyupasthana);
= Four Right Efforts (Pali. sammappadhana; Skt. samyakpradhana);
= Four Bases of Supernatural Powers (Pali. iddhipada; Skt. rddhipada);
= Five Faculties (indriya: Pali. saddha, viriya, sati, samadhi, panna; Skt. sraddha, virya, smrti, samadhi, prajna);
= Five Powers (bala, same five qualities as above);
= Seven Factors of Enlightenment (Pali. bojjhanga; Skt. bodhyanga);
= Eight-Fold Noble Path (Pali. ariyamagga; Skt. aryamarga).
9. There are three ways of attaining Bodhi or Enlightenment according to the ability and capacity of each individual: namely, as a Sravaka (disciple), as a Pratyekabuddha (Individual Buddha) and as a Samyaksambuddha (Perfectly and Fully Enlightened Buddha). We accept it as the highest, noblest and most heroic to follow the career of a Bodhisattva and to become a Samyksambuddha in order to save others. But these three states are on the same Path, not on different paths. In fact, the Sandhinirmocana-sutra, a well-known important Mahayana sutra, clearly and emphatically says that those who follow the line of Sravakayana (Vehicle of Disciples) or the line of Pratyekabuddhayana (Vehicle of Individual Buddhas) or the line of Tathagatas (Mahayana) attain the supreme Nirvana by the same Path, and that for all of them there is only one Path of Purification (visuddhi-marga) and only one Purification (visuddhi) and no second one, and that they are not different paths and different purifications, and that Sravakayana and Mahayana constitute One Vehicle One Yana (ekayana) and not distinct and different vehicles or yanas.
10. We admit that in different countries there are differences with regard to the ways of life of Buddhist monks, popular Buddhist beliefs and practices, rites and rituals, ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.
In many aspects, Venerable Walpola Rahula was one of a kind. His simplicity, being a practitioner and not just a preacher, his scholarly knowledge of the Dhamma, his ability to have disseminated this knowledge to vast audiences locally and overseas, his adherence to Buddha’s message of service to others for the happiness of the many, and for the welfare of the many, and his steadfast belief and active promotion of mans right to free thinking.
In summing up who Venerable Walpola Rahula was, perhaps the words of Venerable Galkande Dhammananda would describe his lifelong dedication to the one key quality that functioned as one of his core value, freedom to think. “Proper direction and guidance is required to develop this skill. Though the physical body can be easily trained to perform a task, the same cannot be said about training the mind. Progressively cultivating human understanding and judgement through reasoning is a challenging task and Venerable Rahula articulated how this may be done in his teachings and in the many books he wrote“.
By Raj Gonsalkorale
Features
Addressing human rights needs multi-pronged approach
by Jehan Perera
The ongoing 63rd session of the United Nations Human Rights Council, which runs from September 7 to October 7, 2026, in Geneva is important to Sri Lanka. Its outcome will send a signal to other international actors, including the European Union, as to whether Sri Lanka’s reform policy is on track. The written update on Sri Lanka, prepared by the Office of the United Nations High Commissioner for Human Rights under High Commissioner Volker Türk and presented by Deputy High Commissioner Nada Al-Nashif, has taken a more holistic approach to the government’s performance over the past year. It acknowledged the progress Sri Lanka has made under the NPP government in relation to accountability for financial fraud and other economic crimes. At the same time, the High Commissioner’s update made clear that progress in relation to economic crime cannot be equated with progress in relation to accountability for grave human rights violations committed during the armed conflict and in other periods of political violence.
The government may have felt sufficiently confident that its response to the High Commissioner’s update could be handled by its representative in Geneva and did not require the attendance of Foreign Minister Vijitha Herath. Sri Lanka’s representative Sumith Dassanayake called for a fundamental review of country-specific mandates within the UN Human Rights Council. Sri Lanka has been facing repeated scrutiny in the form of successive UNHRC resolutions from 2012 onwards. Ambassador Dassanayake argued that such mandates should not continue indefinitely and must be regularly assessed against measurable objectives and tangible outcomes. This may reflect confidence that its record of reform is beginning to receive recognition internationally. The reports and statements at the Human Rights Council acknowledged progress in the government’s efforts to address corruption and economic crime.
The government’s anti-corruption drive has included investigations into allegations involving individuals who held the highest political offices in the country. The arrest of former President Ranil Wickremesinghe in connection with alleged misuse of public funds, and the investigation into the controversial SriLankan Airlines Airbus transaction involving former President Mahinda Rajapaksa’s son, are examples of the reach of these investigations. The arrest of SLPP National Organiser and Member of Parliament Namal Rajapaksa in connection with allegations relating to the Airbus purchase scandal has also demonstrated that the government is willing to pursue cases involving politically powerful figures.
Wide Range
The ongoing investigations appear to encompass a wide range of parliamentarians and government members, both past and present. They suggest that accountability for corruption is not being confined to lower-level officials or to individuals who lack political influence. This is precisely the kind of accountability that the public has long demanded and that previous governments have too often failed to deliver. The government is also reaching into the upper levels of the military hierarchies of the past. The case in which 11 young men, most of them Tamil, disappeared after being abducted in Colombo between 2008 and 2009 involved allegations that some families were asked to pay ransoms. The investigation into this case has reached senior military figures. The willingness to pursue such cases is important because it challenges the assumption that those who exercised power during the war are beyond the reach of the law. Such cases would provide a practical test of whether the government’s commitment to accountability for economic crimes is part of a broader commitment to the rule of law.
Success in prosecuting corruption cannot substitute for justice for those who were unlawfully killed, disappeared, tortured or otherwise victimised. The UN report noted that there had been no recognition or accountability for crimes under international law, gross human rights violations and serious violations of international humanitarian law committed by all parties during the war. The government has yet to establish a credible and effective process to address the many cases of enforced disappearance, extrajudicial killing, torture and other serious violations. The government needs to take the international commitments it has inherited on human rights issues seriously. It needs to adopt a multi-pronged approach and go beyond focusing primarily on financial and corruption-related accountability.
Need Action
As a member of the international community, Sri Lanka has a responsibility to abide by the commitments it has made. It cannot selectively uphold international obligations postponing those that are politically difficult. Also, as a small country, Sri Lanka has a self-interest in ensuring the survival of international law, which is all that it has to protect it from the depredations of the bigger international actors. The erosion of international law by powerful states makes it all the more important that smaller states uphold the principles on which the international system is based. Sri Lanka cannot credibly appeal to international law when it is threatened from outside while disregarding its own obligations within. Sri Lanka also needs to win the confidence of its own population that it is committed to justice and equality for all. Public opinion polls and community-level research have disclosed that ethnic and religious minorities are appreciative of the sense of greater security they enjoy under the present government from ethnic or religious extremists.
But a sense of security is not the same as the fulfilment of rights. As far as the Tamil people are concerned, the government has yet to deliver on several of its specific promises. These include the long-standing problems of missing persons, the release of political prisoners who have been members of Tamil militant organisations, and the return of land taken over for military purposes during the war. The issue of Buddhist statues and archaeological sites found on their properties which are then taken from their control continue to trouble them especially as they see no signs of resolution of those disputes. The issue of pastureland in the east of the country in Mylathamadu is particularly concerning to them as they see orders by successive presidents, both President Ranil Wickremesinghe and President Anura Kumara Dissanayake, being disregarded on the ground. The Mylathamadu pastureland dispute is where traditional Tamil dairy farmers have engaged in multi-year protests against the ongoing encroachment of their ancestral grazing lands by Sinhalese crop cultivators relocated under government development schemes.
The government’s failure to hold Provincial Council elections is particularly troubling. The provincial council system is the only one that can provide the Tamil people and other ethnic minorities the opportunity to wield political power and exercise a measure of self-determination in the areas in which they are the numerical majority. The continued postponement of Provincial Council elections therefore has consequences that go beyond an ordinary electoral delay. It deprives communities of an important constitutional avenue for democratic participation and power-sharing. The ethnic and religious minorities appreciate what the government is doing in the larger national interest, but they must not be made to feel that their special concerns are being ignored. The government cannot resolve Sri Lanka’s entire legacy of rights violations overnight. But it does need to demonstrate that it is willing to move forward on multiple fronts, not only on a few.
Features
The emptying university: why are academics leaving?
by Hasini Lecamwasam
Brain drain in Sri Lanka is at an all-time high. The latest Human Flight and Brain Drain Index for 2024 shows that we are 16th of 175 countries on this count, and first in South Asia. That this is a crisis goes without saying. Brain drain affects all sectors, and is a huge strain on the resources of a developing country. Particularly in Sri Lanka, where considerable public investment is made in the moulding of professionals through the system of free education, this amounts to transferring the resources of poorer countries to richer ones with top migration destinations. It is, therefore, important to consider the push and pull factors behind skilled outmigration, specifically from the public university system of Sri Lanka, a key focus of the Kuppi column.
From frustration to exit
Several bitter realities in our crumbling public university system act as push factors in the migration decisions of academics. Many essays on this column have, over several years, attempted to highlight numerous aspects of this erosion. Perhaps, primary among them is the lack of adequate funding, which has debilitating ramifications for the system: very little investment is made in the up-keep of infrastructure (and even less in its expansion), resulting in serious constraints in accommodating growing batches of students and the wellbeing of the staff (particularly in regional universities); research funding is negligible, severely curtailing academics’ ability to effectively discharge their primary duty of teaching which should ideally be informed by their research (and the research of others, access to which is also, unfortunately, mediated by funding); a funding crunch also means a slash in (or greater constraints on) recruitments, increasing the workloads of academics, currently in service, and eating into the quality of their teaching and research.
What recruitments are done frustrate those with any faith in merit. As many of our interventions in this column have shown, recruitment processes are characterised by archaic selection criteria that place very little weight on a candidate’s postgraduate growth and the advantages of interdisciplinary training. Added to this is the general preference for ‘culturally compliant’ candidates who would not rock the boat too much. The combined effect is that those with the capacity and spirit to try out innovations in education are discouraged from joining or staying on in the public university system. Some, or many, of them may instead seek appointments abroad.
A thread that binds all of these problems together is pervasive hierarchy which, again, many interventions on this column have sought to highlight. It is the interest in preserving hierarchy that leads to the preference for alumni in recruitment processes. Hierarchy within universities can be particularly frustrating for younger faculty and women, who typically have to bear the brunt of the workload of their senior, often male, colleagues. In a context of funding, and, therefore, recruitment, restrictions, this translates into a disproportionate burden being placed on junior (usually female) faculty, seriously hindering their prospects of growing into successful academics due to the time constraints within which they have to operate. Junior academics, therefore, are more likely to look to educational institutions abroad for what they hope would be a different work culture that respects them more.
Ideological ruses
On top of these structural frustrations are also the workings of neoliberal ideology. For one, the nature of relations between the global metropole and peripheral countries like Sri Lanka largely dictates what is desirable and what is not. The apparent lifestyles of Western countries – from food to clothing, housing, appliances, and so on – have continued to lure people from the periphery with the promise of a ‘better’ life, alongside better career advancement opportunities. This, of course, masks much of the struggle that goes on behind the scenes to survive in Western societies. For instance, in most cases highly attractive public infrastructure such as roads, public transport, clean air, quality control of food, and so on belie the astronomical privatised costs of healthcare and education. Health insurance is usually mandatory and steep in most high-income settings, while even subsidised education (for which eligibility criteria are strict) creates a serious dent in household earnings. Of course, the happy images of glossy trams and gleeful international travellers don’t convey this.
A second ideological ruse is the myth of greater opportunities and recognition abroad. While there is no denying that local skilled sectors – be it higher education, health, civil service, or private white-collar positions – are replete with issues that inhibit merit-based professional advancement, the notion that things are fundamentally different in Western countries stems from an uninformed optimism. As is now increasingly known and discussed, Western labour markets are notoriously racialised, and equivalent skills are rarely treated as such. Instead, it is usually demanded that skilled migrants clear certain formal examinations in their host countries. In fields like medicine, this is followed by an interview that may also be racially prejudiced. Once these initial steps are cleared, remuneration reverts to square one irrespective of experience accumulated abroad, not to mention the many subtle aggressions, rejections, and trials one has to go through in the negotiation of everyday life. In the many cases where professional qualifications are used as leverage for a move abroad, sights are set on a better future for one’s children, which again is informed by the misplaced faith in greater opportunities and a lack of awareness of the factors outlined above. Needless to say, in the global swing to the Right, things have become even more challenging. In such a context, considering the few rare cases where skilled migrants live extremely comfortable lives as the norm becomes a dangerous misconception.
The two ideological pull factors mentioned above are complemented by a push factor, which has to do with a highly classed understanding of what a white-collar professional is due in their society. Many of these aspirations are clearly articulated in academic trade union action demanding separate quotas for school entry, increased fuel allowances, winning back the presently stalled vehicle permit scheme, salary hikes, and so on. While working people have every right to agitate for better material conditions, insofar as it remains unconnected to a broader movement for improving the conditions of the lot of the working class, it remains self-serving and very much within the class logic of capitalist society. Since these demands are articulated as a means of maintaining distinction, it is clear that they are not envisaged as part of a class movement. The frustration of not having these needs for distinction satisfied may push some to seek greener pastures abroad, at least financially, (perhaps as a means of social mobility based on it), only to be disappointed on most occasions.
What is to be done?
Addressing the systemic push factors listed above requires, first and foremost, greater allocations for free public higher education. This would immediately translate into more recruitments and less work per academic, and better research and teaching in the long haul. An increase in funding would also ideally lead to greater infrastructural investments, especially including improving the living conditions of those who work in regional universities amid untold hardships. Next, fairer, more creative, and, therefore, more effective recruitment policies are badly needed to attract talented individuals to university positions. Rather than carving out a ‘special category’ for academics to achieve this purpose, which is informed by a classed logic, this needs to be done through fundamental reforms in recruitment processes. Third, a persistent attack on the entrenched hierarchy within universities through internal reform is much called for. Reforming recruitment practices will go a long way towards addressing this. Measures should also be taken to introduce more stringent policies against SGBV (not to mention ragging, even though it is not directly connected to brain drain). Such measures would create a safer, fairer, and more attractive workplace, which would give more reasons for people to stay.
On top of greater allocations, we also need a transformation of our aspirations themselves if this situation is to change. That necessitates a kind of education capable of questioning the ‘paradise’ conception of Western societies, and lays bare their colonial material and ideological dimensions, in both their historical and contemporary manifestations. These colonial understandings of the ‘good life’, moreover, have devastating ecological implications for the planet, not to mention social justice. An education with the ability to transform this mindset would hopefully prove to be more than a mere path to social mobility, rather being a tool of social emancipation that renders mobility moot.
(Hasini Lecamwasam is with the Department of Political Science, University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Friends favourite Suzi Croner returns for Oktoberfest 2026
Charming audiences in Switzerland as Suzi Flückiger, Sri Lanka’s own Suzi Croner is coming home… for a very special occasion.
The bubbly former frontline vocalist of 90s band Friends will take the stage at a popular venue in Colombo for Oktoberfest 2026.
Known in Europe for her country and classic hits, Suzi has remained a much-loved name back home. This will be a rare chance for local fans to see her live and celebrate the voice behind so many Friends memories.
Oktoberfest 2026 in Colombo promises an evening of live music, traditional Bavarian food and beer, colourful dirndls and lederhosen, folk dancing, and plenty of community cheer.

Suzi Croner (Flückiger)
Against this lively backdrop, Suzi will take the stage for a special solo set, featuring her own pre-recorded music. She performed at the event last year too, as a solo artiste, but a German band providing the music.
This year, however she says, it’s a different scene.
“The novel attraction will be the dancers from Germany — all girls, clad in German outfits,” Suzi said. She added that the event will also highlight the activities generally connected with Oktoberfest, which should generate a lot of fun and excitement for those who join her in Colombo next month.
Suzi has become a much-in-demand artiste in Europe, and has even performed Down Under, in Melbourne.
In Switzerland, where she has been based for the past 42 years, she continues to charm audiences with country and classic hits, performing at private events and community nights across Europe.
“My weekends are generally loaded with my work as a singer,” she said. “And I also play tennis three times a week, because I need to keep fit to entertain my audience in an active way.”
Her repertoire is made up mainly of Swiss, German and English songs.
And true to form, Suzi loves springing surprises.
“So watch out when you join me at Oktoberfest 2026, in Colombo!” she said.
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