Features
A Sociology and Historiography of Buddhism: Some Reflections on Vesak
By Uditha Devapriya
By the 6th century BC, the centre of Indian civilisation had shifted to the Ganges Valley. Social and economic conditions had made possible the rise of several religions which posed as alternatives to Brahmanism. By the end of the 5th century BC, the number of these sects had come down. Among those that survived were Jainism and Buddhism.
The Gangetic Basin soon became the centre of the second urbanisation of ancient India, following the Indus Valley phase from 3300 to 1800 BC. This second urbanisation unfolded in two stages, the first going back to the 6th to 5th century BC and the second to the last few centuries of the first millennium BC. By the 7th century, before the rise of cities in the region, 16 small states had sprung up, bordering the Ganges Valley.
Alexander Cunningham, founder of the Archaeological Survey of India, retraced the route taken by the Chinese pilgrims Fa-Hsien and Xuanzang to the sites of several of these cities, including Mathura, Ahicchatra, Sankisa, Kanauj, Kausambi, Ayodhya, Sravasti, Kusinagara, Varanasi, Vaisali, Pataliputra, Bodhgaya, Rajagaha, Nalanda, Champa, and Tamralipti.
Within 150 years, these small “republics” or janapadas would decrease to four, while within the next two centuries they would collapse into one empire, Magadha. Bimbisara and Ajasattu, its most illustrious rulers, were among the most influential patrons of the Buddha, who spent much of his life there; the language he used was, after all, Maghadi Prakrit.
The story of Buddhism and its rise is therefore, at one level, the story of the economic and social changes unravelling throughout India. In the Mauryan Empire, Indian civilisation faced its first “universal monarchy”, while arguably its greatest king Asoka would adopt Buddhism as the state religion in the aftermath of a bloody, violent war.
Jean Darian notes that the rise of Buddhism emerged from two historical trends: the withering away of tribal republics and the formation of kingdoms, and the rise of a merchant class which was more conducive to the growth of empires than a priestly class/caste.
Buddhism hence did not emerge in a vacuum: there were conditions that stimulated its rise over not just those priestly sects but sects which, while sharing some of its key tenets, nevertheless emphasised a more ascetic and extreme lifestyle.
Indeed, Siddhartha Gautama’s first two teachers, Alara Kalama and Uddaka Ramaputta, were followers of these creeds: under Alara Kalama he attained the “Realm of Nothingness” (Akincannayatana), and under Uddaka Ramaputta he attained the “Realm of Neither Perception nor Non-Perception” (Neva Sanna Nasannayatana).
How did urbanisation come about, and what influence did it exert on Buddhism, a religion which in Sri Lanka finds its truest expression, as eminent writers like Martin Wickramasinghe and Gunadasa Amarasekara have observed, in the village?
The transition from the Indus Valley to the Ganges was accompanied and even driven by the emergence of a Vedic culture, the product of a semi-nomadic people who called themselves Arya, which European scholars, including William Jones and Max Muller, anachronistically linked to European culture. We know a lot from literary sources and at the same time so little from actual inscriptions about the nature and the character of these people.
The little we do know is that in their hands, the Ganges Valley, which Brahmanical and Buddhist texts referred to as the Majjhimadesaya or the Middle Kingdom, transformed from a fertile agricultural enclave to a highly developed civilisation. The valley was the site of a stratified society, which was divided into castes and occupational groups; its transformation into a highly urban civilisation compelled a breakdown in the traditional rural order.
Buddhists texts attest to the commercialisation of life in the 5th century BC. The Jataka stories tell us of a “flourishing urban society” in North India. This spurt of commercialisation centred on Rajagaha, the capital of Magadha. A steady rise in the number of people in urban settlements there led to the rise of an urban consciousness and the formation of towns, markets, and trade guilds, including of woodworkers, ironworkers, leatherworkers, and painters.
The Magadha period saw much development in mercantile practices and skills, in the trade and transport of items such as silk, jewellery, and armour, and of a special ceramic called the Northern Black Polish Ware, which made its first appearance in 500 BC in the Ganges valley. D. D. Kosambi puts all this against the backdrop of Buddhism’s ascent:
“The 1,500 years of the full cycle of the rise, spread, and decline of Buddhism saw India change over from semi-pastoral tribal life to the first absolute monarchies and then to feudalism.”
It was under these monarchies that the faintest outlines of a market economy emerged for the first time in India. The rule of these monarchs was linked inextricably to the rise of a merchant class, among which were the famed sresthi, the financiers. These merchants contributed to the undercutting of the caste system. No longer tied to the land like their ancestors, they forwent on their allegiance to the rigid texts of the Vedas.
Not surprisingly, injunctions against and condemnations of city life run through traditional religious texts: cities are described as places “where the Vedas are not recited”, and householders completing their studies are warned against “spending too much time in the city”, since urban dwellers “cannot attain salvation, despite their austerities.”
The rulers, on the other hand, found in merchants a ready means of accumulating capital for large public works, which Marx and Engels noted as the distinguishing mark of Indian (and Asiatic) civilisation. To sustain this, they needed to free capital from the upper castes. At the same time, they required a polity, and a religious doctrine, which would discourage too much wealth accumulation, especially “in the hands of potentially rival groups.”
Buddhism was one among many creeds that witnessed this spate of urbanisation, but it was the most adaptable to these changes. It evolved from a long trajectory. The religious revolutions of the Gangetic Basin, which is where many of India’s religions evolved, can be traced to Ajita Kesakambali, a materialist philosopher who, in contrast to the Brahmins and the Vedas, believed that the body turned to dust and nothing else upon death.
This evolved into still other sects. Of these, the Samkhyians were among the first to propound that the soul was distinguishable from the body. Alara Kalama was a follower of this creed. The Jains under Mahaviraswami adhered to a rigid ideology which forbade drinking “without straining or filtering” and in-breathing, since they could kill life-forms in water and in the air. Uddaka Ramaputta is considered to have been a Jain.
The achievement of Buddhism was its avoidance of both materialism and asceticism. The Middle Way, the “Majjhimapatipadawa”, suited a civilisation rooted in trade practices liberated from caste constraints on the one hand, and in a clergy and lay following which believed in staying away from accumulating too much wealth on the other. Buddhism’s innovation lay in its appeal to both streams, through its espousal of a “Middle Path.”
The founder of the doctrine, whose birth, enlightenment, and passing away we commemorate today, was in many respects a representative of the transitions of the period he was born to. While much of his life remains shrouded in mystery, there is certainly no lack of biographies, including the Pali Canonical texts, the Tripitakaya, Buddhagosa’s Aththakatha or Commentaries, and Asvaghosa’s Buddhacharitha.
His life story has long become an enigma. Orientalists and Pali scholars, including Carl Koeppen (Die Religion des Buddha und ihre Entstehung, 1857), W. Wassiljew (Der Buddhismus: Seine Dogmen, Geschichte, und Literatur, 1860), Hermann Oldenberg (Buddha: Sein Leben, seine Lehre, seine Gemeinde, 1881), and Edward Thomas (The Life of the Buddha as Legend and History, 1908), not to mention Edwin Arnold (The Light of Asia, 1879) and Hermann Hesse (Siddhartha, 1927), have published one biography after another.
These texts, including the Canonical ones, differ on certain points. Michael Carrithers, for instance, argued that the Sakyans were not strictly speaking kings, but were instead oligarchs “or councils of elders, or some mixture of the two”, or leaders of tribal republics that were yielding place to the Maghada Empire. At the First Buddhist Council after the Mahaparinibbana, the interpreters were divided over whether Gautama saw the “four sights” in one go and day or over several days: the “Digabhanakas”, entrusted with the study of the Digha Nikaya, supposedly made the case for the former view, while other groups favoured the latter.
Despite these differences and disagreements, the outline of Buddhism has survived to this date, and continues to exert a tremendous influence over Asia, in particular Sri Lanka. To admit that, however, is to understate the reality, for Buddhism inspired in the latter not just its marvels of architecture and art, but its very civilisation. Its tolerant character enabled it to incorporate and absorb facets of other cultures, including Hinduism and Christianity.
Newton Gunasinghe saw in the transformation of Buddhism from an urban theology in India to a folk religion in Sri Lanka an ideological paradigm shift, one which suited the dominant social patterns of both countries. Hence, from the emperor and urban-dweller Buddhism came to be patronised, in Sri Lanka, by the king, landlord, and peasant.
By the turn of the 19th century, when urbanisation made inroads through British colonialism, Buddhism in Sri Lanka faced its second awakening: the Buddhist Revival, led by Theosophists and “Protestant” in its outlook. Yet despite its urban trappings, even this remained bonded to the rural origins of the religion. As in the Ganges Valley and the Middle Kingdom of India, the teachings of the Buddha adjusted to their environment, and with that to entirely new patterns of life, without letting go of their cultural and civilisational roots.
Uditha Devapriya is a writer, researcher, and analyst who writes on topics such as history, art and culture, politics, and foreign policy. He is one of the two leads in U & U, an informal art and culture research collective. He can be reached at udakdev1@gmail.com.
Features
BRICS upholds inclusive growth; re-affirms South-South cooperation
A principal highlight of the recently concluded BRICS 2026 summit in New Delhi was the grouping’s unambiguous championing of the empowerment of ordinary people everywhere. This was yet another notable coming together of Southern governments over matters of common concern alright but it was the grouping’s people-oriented thinking that struck the impartial commentator as particularly important this time around.
The latter accent merits underscoring in view of the widespread perception that Southern oriented international organizations, such as the Non-aligned Movement (NAM), have had their day, so to speak. However the BRICS summit not only re-affirmed NAM principles but gave proof of its willingness to complement the main undertakings of NAM. Accordingly, causes such as South-South cooperation, international economic and social equity, multilateralism, international peace and the need to uphold the current UN-centred world order received resounding and fresh emphasis.
Particularly encouraging for those espousing Southern development concerns was the stressing of the historic ‘Bandung Principles’ in the New Delhi Declaration which crowned the summit deliberations. As is known, it was the ‘Bandung Spirit’ of 1955 that paved the way for the establishment of NAM and South-South cooperation in a major way. As such the ‘Spirit’ was primary in helping to reshape international development discourse and in giving it a pro-people bent. That is, development correctly conceived was birthed.
The New Delhi Declaration said in this regard: ‘We recall the 1955 Asian-African Conference in Bandung, Indonesia that proclaimed general principles, including equality, independence, non-intervention and mutual benefit. We stress that the Bandung Spirit serves as a reference in the pursuit of a fairer, more inclusive, and representative multilateral system.’
‘Geopolitics’ was not glossed over or ignored in New Delhi, but it is quite forgotten by some sections of opinion in particularly Sri Lanka that BRICS, while being an important Southern counter-balance in terms of power to the global North is also essentially about international economic growth with equity. The New Delhi summit helped to put right this conceptual imbalance in what groupings such as BRICS ought to be thinking and doing.
Even more precisely, people should be at the heart of development and in the exertions and preoccupations of international organizations claiming to represent the South. Southern governments equipped with economic and military might in particular remain important but it is people’s empowerment that ought to be the overriding consideration.
The latter concerns help stress the cruciality of democratic development since it is the latter that facilitates best the well being of people. Unfortunately, BRICS happens to be top-heavy with authoritarian governments that could deliver economic growth but not equity. It is fully representative, participatory governance that could best deliver to the people their essential needs and not totalitarian governments.
This is a complex dilemma for BRICS. It could be resolved somewhat by admitting more and more pro-people, democratic states into the BRICS fold to counter-balance the power and influence of authoritarian states. At present among the principal BRICS countries it’s only India that meets most of the criteria for democratic development.
Hopefully, more and more Southern democracies would see it fit to join BRICS in consideration of the latter’s potential to be a prime ‘economic powerhouse’ of the world. Equally hopefully, people’s empowerment in the true sense would come to be valued as a crucial merit for BRICS membership. It is relevant to stress that the fulfillment of the fundamental rights of a people is integral to their complete empowerment.
A grave negative fallout from the Trump administration’s current militarism is that more and more states world wide would come to value military heft over people’s empowerment. Consequently, the preference for military power could lead to countries wanting BRICS membership for the wrong reasons. That is, security through collective armed might would come to matter over all else and the world would be rendered an increasingly ‘dangerous place’.
But thinking people would expect from BRICS a more responsible role in world affairs and prefer to have from it inspirational guidance in democratic development, correctly understood.
A commitment by BRICS at the summit of considerable importance to world peace that should not be underplayed is its commitment to the UN system and the strengthening of International Law. The relevant quote from the Declaration spoke of BRICS’ ‘Commitment to strengthening multilateralism and multi-polarity and upholding International Law, including the Purposes and Principles of the Charter of the United Nations.’
Coming at a time when the UN is seen by some as a spent force, lacking effectiveness, the above endorsement of the UN Charter and International Law is of crucial significance. This amounts to solidly upholding the post World War Two order despite current largely rhetorical assertions that it is fast unraveling.
While UN reform remains a compelling necessity, the endorsement of the UN-centred order holds out the possibility of some of the BRICS heavyweights, who are currently acting in violation of International Law, eventually getting back to conduct that would be more in keeping with the requirements of International Law.
The UN could put these developments to constructive use by redoubling its efforts to work out diplomatic solutions to the current conflicts and wars that are showing no signs of being receptive to fresh peace efforts.
Two of these theatres of conflict are the Middle East and the Ukraine. While the US, Israel, Russia and Iran would need to be engaged by the UN with exceptional persuasive power to sort out the conflicts where they have come to feature directly and indirectly, the relevant BRICS members’ commitments to world peace and multilateralism could be used as instruments of moral pressure perhaps to induce them to get onto the path of peaceful conflict resolution.
The wide consensus among the BRICS powers amounts to their scoring a significant political victory over the US and its allies. Their espousal of international peace and the UN Charter exposes the US as being at cross purposes with peace-oriented and democratic sections world wide. Specifically, the moral and intellectual poverty of the Trump administration is being revealed glaringly.
This does not amount to a condemnation of the people of the US perse. It is just that some of them have voted quite unwisely. As a first step towards correcting this situation they could make good use of the upcoming mid term elections to register their strong disapproval of the Trump administration and the political extremists among the US Right. Course correction is not impossible.
Features
Not I — We: A new uniform will mean nothing if the person inside it is left behind
by Mahil Dole
Senior Superintendent of Police (Retd.)
Sri Lanka Police has just marked 160 years. The parades were in order. The sentence that should have followed them has not been written with enough force. A police service that is pulled by politics, rewarded for individual glory and tried every night on social media cannot protect a country that is now a maritime hinge for international narcotics and financial crime. The political authority must decide, not in a speech, but in conduct, whether this force belongs to the law or to the loudest faction of the week.
That is not a plea. It is a warning.
The political hierarchy and the police hierarchy now agree that the service needs a new outlook, beginning with the uniform. The cut and the kit are not yet settled. That conversation is overdue. Criminals have moved into containers, encrypted apps and international logistics. An officer equipped for a quieter decade is less able to detect, and less able to come home.
Sophistication of kit is essential. Body-worn cameras, communications and protective equipment that match the threat are not luxuries. They keep a policeman alive.
If the first decision of this compact is only what the officer will wear, the wrapping will be modern and the person untouched. The priority is not a new silhouette. It is a different person inside the uniform.
The officer is a human being
He and she is a product of this complicated society. The fractures that run through the village, the school and the social-media feed run through the recruit. Communal suspicion, religious identity and ethnic memory are not checked at the armoury gate. The question treated as delicate is operational: is this officer mentally geared for ordinary crime and for communal, religious and ethnic conflict?
What is his stand if he belongs to one community and is sent into a dispute involving another? How will the parties look at him? How will the media frame the first photograph? That decides whether a crowd sees the law or “the other side.” We are all Sri Lankans. The sentence is easy on a Police Day banner. It is hard at a junction when rumour is already ahead of the patrol.
Every officer, from constable to gazetted rank, must be trained for these issues as deliberately as for a baton. Not one lecture at Katukurunda: recurring, scenario-based work on mixed neighbourhoods, mixed complainants, and keeping personal faith out of the method of work. The media will hunt the communal angle; parties to a conflict will hunt the ethnic one. The only answer that holds is an officer whose first identity on duty is Sri Lankan and whose first loyalty is the law.
That is “We.” Assuming the uniform dissolves identity is how a single incident becomes a national story.
What they have been is not what they can remain
From the 1866 ordinance this service has been the state’s civilian arm, colonial order-keeping, post-independence law and order, then a wartime partner that buried its dead beside the armed forces. Specialised units were built for terrorism, organised crime and financial intelligence. The same institution was used as a residual army, a political instrument and a promotion marketplace. Loyalty too often attached to a person, not to the law. Easter Sunday made the price visible. So did every file that moved, or stalled, according to who was in office.
A history of sacrifice does not excuse a present of capture. It makes the capture more shameful.
What they are today
On paper the force is large, some 79,000 authorised, 609 stations. On the ground it is thin. More than 4,300 officers have left since 2020. Vacancies exceed 30,000. Shifts of twelve to eighteen hours are still treated as normal. Distress is still logged as discipline rather than welfare. That is waste, not toughness.
Crime has two faces, and both strike national security. Gang violence over narcotics still produces shootings. Sri Lanka also sits on feeder routes moving Afghan and Pakistani product toward other markets. Harbour and high-sea detections in the hundreds of kilograms are no longer rare. Ice hidden in towels at Colombo Port; heroin pulled from multi-day trawlers; scam compounds and frozen assets in the billions of rupees, these are not “ordinary crime.” They buy influence and fund the next consignment.
The third battlefield is information. Reels and anonymous accounts impersonate officers, launder rumour as fact, and reward the man who seeks a following. Inside the service the culture still teaches “I”: my file, my photograph, my briefing. Rank is being treated as a prize. It is a trust.
The container that became a campaign
Late August 2026, officers opened containers at the Colombo International Container Terminal and recovered some 463 to 472 kilograms of crystal methamphetamine, concealed in towels, originating from Pakistan and valued in the billions of rupees. Suspects including foreign nationals were arrested. The United States DEA publicly associated itself with the intelligence. The criminal case sits with the Central Crime Investigation Bureau.
That is a success. It should have been protected as a success.
Instead, an internal process review, ordered by the Inspector General into how information moved between bureaux, was translated on social media into another story: that the IGP and Senior DIG Ranmal Kodituwakku were being “chambered” over the detection. An Opposition MP warned, correctly, that putting the officers who delivered the raid under a public microscope will teach the service the wrong lesson.
State the distinction without apology. A criminal file is about the network and the money. A process file is about timelines and chain of custody. A blog is neither. Collapsing a Senior DIG’s recorded statement into “the hierarchy is in the dock” is not accountability. It is a gift to those who packed the towels. After a half-tonne interdiction, a process review is normal; leaking it as a morality play is not. Complete the inquiry on the record. If negligence is found, deal with it. If not, say so. Half-spoken files let rumour colonise the institution.
Training, technology and a mind that can bear the load
The IGP and the hierarchy must stop treating training as a calendar ornament. Immediate programmes are required, not next year’s paper.
First
, the evolving issues: communal and religious tension, narrative operations, child and women protection, financial and cyber crime, harbour interdiction, the law of arrest.
Second
, the technologies: digital evidence, data protection under the Personal Data Protection Act, disciplined open-source work, body-worn cameras that protect the public and officers alike.
Third
, mental health as operational infrastructure, counselling an Inspector can use without becoming a Legal Division case, and early recognition of burnout before it becomes a headline.
Incentives must follow: allowances for certified competencies, promotion credit for courses applied, not for attendance photographs. Asking for sophistication at the port with no path to acquire it is theatre.
A new uniform that can carry a camera, worn by an officer unprepared for the society he polices, is a costume. The station, the cell, the unseen hour Look next at where this officer lives and works. Many stations are old, congested and unhygienic. Living standards on duty are low. You cannot demand a different person in the uniform and house him as if he were expendable.
Cells are a particular failure of command. Too many sit out of sight of the men on duty. They are dilapidated. What happens inside goes unnoticed until a death, an assault or an escape. That is a design of our own buildings, not a secret of the underworld. A cell that cannot be seen cannot be defended in court or in conscience. Refurbish, fix sightlines, monitor what the Constitution requires, and treat an escape as a failure of supervision before it becomes a press note.
These are not welfare extras. They are the conditions under which evidence is kept, suspects are held, and officers decide whether the job is still worth the family cost.
The health of the officer is the health of the public
One of the first duties of the hierarchy is the health of the policeman and his family. A sick officer with a sick child is not “uncommitted.” He is a risk to himself, to the next raid, and to the citizen at the counter. Police hospitals are few. Officers in rural stations cannot reach them in time. The IGP should not wait for a building programme. Speak to the health authorities now. Arrange priority access for officers and their families at government hospitals. Dedicated wards or reserved beds are not a privilege class. They are the minimum owed to people sent into harm, and into other people’s crises, at every hour.
Good health is a good mind. A good mind is good care for the people. No uniform compensates for an officer who has not slept, has not been treated, and cannot reach a Police hospital.
What they must be tomorrow
The country does not need more decoration. It needs a service the public can approach without fear and that no politician can casually redirect: intelligence-led against networks that threaten the state; digitally capable and legally bounded; trained for communal heat as well as narcotics; housed and treated as human beings; collectively minded. We hold the ground, not I cleared the file.
The constable at the junction and the analyst tracing a hawala chain are the same institution. National security is not a specialist’s private property.
To the policymakers and the political authority
You have agreed with the Police hierarchy on a new outlook. Use it for more than cloth.
Independence is not the IGP’s personal autonomy. It is the institution’s ability to apply the law without fear or favour, and still answer to the law. You cannot have that and also have a Police summoned, transferred or publicly undermined according to the needs of the week.
Appointment and removal of the Inspector General must remain a process, not patronage. The National Police Commission must exercise its powers over promotions, transfers and discipline without being hectored from the gallery. Cabinet sets policy and budget. It does not choose Tuesday’s suspect. Comment from the House on the guilt of named officers while a file is open is not oversight. It is interference under another name.
If you want an apolitical Police, stop using internal inquiry as a factional weapon and social media as a substitute bench. Different treatment of files is the old disease. Naming it only when the officer is someone you dislike is the same disease.
Then fund what a new uniform implies: immediate training, habitable stations, cells that can be seen, and a health arrangement with the Ministry of Health that does not leave a rural sergeant’s family outside the gate. Announcing kit and withholding living conditions is not reform. It is dressing the service for a photograph.
The public has a part. Distinguish error from crime. Cooperate with the officer who is fair; demand consequences where he is not. In conflict, look at the uniform as the law, not as a census of name, faith or village. Do not outsource judgement to an anonymous account.
The stand It is not I. It should be We.
A new uniform will not make an officer Sri Lankan. Training, health, housing, an apolitical file, and a command that treats him as a human being might. A service that thinks in individual glory will be outrun by networks that think in systems. A political class that thinks in capture will keep receiving detections and wondering why the pipeline never closes. A country that argues about the cloth while the person inside it is exhausted, untrained for communal fire, and unseen in a dilapidated cell block is not preparing for tomorrow. It is rearranging the wardrobe.
The law cannot serve two masters. Neither can the uniform, old or new.
(This analysis is offered in the interest of national security, institutional reform, and public safety)
Mahil Dole, SSP (Retd.), served as Deputy Director in charge of the Counter-Terrorism Desk of the State Intelligence Service and later as Intelligence Coordinator to the Inspector General of Police. He is a former Member of the Sri Lanka Wakfs Board and author of Security Beyond Enforcement: Practical Approaches for a Safer Nation. Email – mahildole54@gmail.com
Features
The Miss World 2026 scene …
History was made under the lights on 05th September, as Joheirry Mola Dominguez, of the Dominican Republic, was crowned Miss World 2026 by outgoing queen Suchata Chuangsri of Thailand at April 2nd Square in Nha Trang, Vietnam.
It is only the second Miss World title for the Dominican Republic; 44 years after Mariasela Álvarez’s win in 1982. Reports described it as an “emotional and historic moment” for the nation.
Joheirry, 24, beat 110 other delegates to take the crown.
A dedicated educator and community advocate, she holds a degree in Business Management and Administration from Universidad Iberoamericana. She is Founder and President of “Voices of Tomorrow”, an initiative expanding access to English education for children in vulnerable communities. She also teaches Literature and Social Studies in English, and works as a correspondent for Univision New York’s Ventana a Quisqueya.

Her advocacy won hearts
It was her advocacy that won hearts.
“My Beauty With a Purpose is to take English programmes to kids in vulnerable communities,”
she said at the Grand Final. “Because I believe that when they know this language, the opportunities, the doors that can open to their life, it’s huge. English is a tool that will stay with them and benefit them for the rest of their lives.”
Spain’s Elisabeth Reynés finished 1st Runner-Up, while Malaysia’s Taanusiya Chetty, also winner of Beauty With a Purpose, took 2nd Runner-Up.
The Top 6 included Vietnam’s Le Nguyen Bao Ngoc, Eritrea’s Snit Habteab, and South Africa’s Romanda Hombir.
The 75th Anniversary edition, hosted for the first time in Vietnam, was a spectacle before 20,000 spectators. Staged on a 110+ meter outdoor platform by Nha Trang beach, the square was lit up with huge LED screens and high-power sound.
Even heavy rain during the Americas & Caribbean segment couldn’t dampen spirits. Umbrellas and raincoats popped up and the show resumed 15 minutes later. Nobody left. That’s dedication.
With 111 ambassadors, cultural dances, ao dai performances, and the seaside backdrop, officials called it a celebration of beauty, talent, confidence, and social responsibility.
With 20,000 people, rain or shine, screaming, cheering, live-streaming, waving flags… it was, indeed, pure Miss World magic.
For Sri Lanka, Prathibha Liyanaarachchi did not make the Top 40 at the 73rd Miss World Festival, but she reached the finalist stages of four fast-track events — Top Model, Talent, Sports, and Beauty With a Purpose.

Miss World magic: The square was lit up with huge LED screens and high-power sound
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