Life style
Amunugama’s book on Anagarika captures international review interest
SARATH AMUNUGAMA: The Lion’s Roar: Anagarika Dharmapala and the Making of Modern Buddhism. Oxford: Oxford University Press, 2019; pp. ix + 556.
Sarath Amunugama’s The Lion’s Roar: Anagarika Dharmapala and the Making of Modern Buddhism offers a comprehensive yet very readable account of the life and influence of Anagarika Dharmapala (1864–1933). In Sri Lanka, Dharmapala is revered for reviving Sinhalese Buddhism and for restoring Sri Lankan pride during a period of colonial domination. He is also admired for his lifelong struggle to establish Buddhist management of Buddhist sacred sites in India. Scholars of religion have tended to identify Dharmapala as the founder of “Protestant Buddhism,” that is to say, of a form of Buddhism heavily influenced by “Protestant” thinking in its doctrines and forms and thus rendered acceptable to the modern mentality.
Dharmapala has also been branded as an early proponent of the kind of chauvinistic and nationalistic Buddhism evident in Sri Lanka in the recent conflict between Sinhalese Buddhists and Tamil Hindus. A great merit of Amunugama’s book is that
it provides a sound basis to arrive at a more complete picture of Dharmapala than has been heretofore possible. The author first locates Dharmapala (born Don David Hewavitarne) in the context of social and economic changes in Sri Lanka during the colonial period, particularly as these relate to the revival of Buddhism in the late nineteenth century. Dharmapala’s family belonged to the new merchant class who had prospered through the opening of commercial plantations by the British. Elements of this new nativist elite, with Dharmapala’s father at the forefront, formed strong bonds with the Buddhist sangha and laid the foundations for the early Sinhala-Buddhist revival and resistance to missionary influence and colonial paternalism.
Although educated in missionary schools (which gave him deep knowledge of Christian scripture and Western thought), Dharmapala was given special instruction in Buddhism and Sinhala language at home. When the Theosophical delegation headed by Madame Blavatsky and Colonel Olcott arrived in Colombo in 1880, the young Dharmapala was present along with his father and uncle to welcome them. (Olcott and Blavatsky publicly adopted the Buddhist faith soon after their arrival in Sri Lanka.) Dharmapala’s relationship with the Theosophists and the influence they had on him is an important and very interesting aspect of Amunugama’s book. It was Madame Blavatsky who encouraged Dharmapala to master Pali. (He was later instrumental in establishing a department of Pali at Calcutta University.) Blavatsky also encouraged him to make a pilgrimage to Bodhgaya, the site of the Buddha’s Great Awakening (mahabodhi) in northern India.
The 19-year-old Dharmapala travelled through southern Sri Lanka as Olcott’s translator and learnt the art of public speaking and the importance of education and role of the printing press in spreading the message. The importance these aspects assumed in Dharmapala’s “mission” is covered in detail in the book. It was also under the influence of the Theosophists that Dharmapala envisioned a new role for himself as a celibate “homeless one” (anagarika): neither a layperson pursuing worldly goals nor a monk enmeshed in rituals and cultural prescriptions, limited by the caste and other restrictions on the Sri Lankan clergy of his day. Fortunately, his wealthy parents supported his new vocation.
The book provides insight into Dharmapala’s thinking and motivation through detailed attention to his diaries and hitherto unpublished letters. Surprisingly, Dharmapala spent the greater part of his life in India. His first visit came about because of his involvement in the Theosophical Society, which had established its headquarters in Madras (Chennai). A substantial portion of the book considers Dharmapala’s establishment of the Mahabodhi Society and his efforts to return the sacred site in Bodhgaya and the site of the Buddha’s first teaching in Sarnath to Buddhist hands. It also details his relationship with the Bengali intelligentsia (the bhadralok) and discusses the impact of nascent Hindu nationalism on his thinking and his links with Hindu revivalists. (Swami Vivekananda and Dharmapala were both prominent figures at the world Parliament of Religions in Chicago in 1893.)
Dharmapala’s international connections with Japan, Britain, and the United States are explored in some detail. Readers interested in the broader influence of Dharmapala and his ideas on political and social movements beyond his lifetime will also find much of value in this book. Amunugama suggests that Dharmapala was more of an internationalist than a nationalist. He argues that Dharmapala’s Sri Lankan nationalism needs to be seen in the context of colonial oppression and British condescension to Sri Lankan cultural and spiritual values. One of Dharmapala’s goals was the restoration of Sinhalese selfrespect. More broadly, he believed that Buddhism had a message for all humanity.
After his first visit to Bodhgaya in 1891, Dharmapala committed himself to work towards the re-establishment of Buddhism in aryavarta (northern India) and the propagation of the word of the Buddha in Asia and the West. It is evident that Dharmapala’s mastery of Pali and his study of original Buddhist texts were as much responsible for the direction of his moral and religious thinking, as was Protestant influence. Amunugama makes clear that Dharmapala’s position did not involve a repudiation of traditional Buddhism. It was also the reading of original Buddhist texts that led Dharmapala to reject Theosophy. Certainly, he was critical of the laxity of monks and encouraged lay religiosity, but he aspired to be a bodhisattva working for the good of humanity in all his future lives.
Dharmapala died in Sarnath a fully ordained monk. There is value in the detailed analysis provided by Amunugama, but the book is longer than it needs to be. Considerable repetition could have been avoided by some reorganisation. Some sections of the book would perhaps have been better left to journal articles, for example, the chapter on John de Silva and the Sinhala Nationalist Theatre and the chapter on the role of the printing press in the Buddhist revival.
Life style
Elegant threads of tradition: Darshi Batik at Sheraton
As the Colombo skyline softens into golden hour “Sundown with Buddhi Batiks “at Sheraton Colombo unfolded as a seamless blend of heritage and contemporary elegance – an experience that felt both intimate and visually striking.
The evening drew a crowd that reflected the very essence of the brand it celebrated refined, creative and deeply connected with flowing silhouettes, to cultural and the quiet hum of conversation over curated cocktails.
Buddhi Batiks with Darshi Keerthisena is a label celebrated for transforming Sri Lankan batik into modern, wearable art. Her story telling through fabric where each piece reflected craftsmanship, culture, and a contemporary design language. The collection leaned into effortless elegance, resort ready kaftans, structured yet fluid dresses and statement pieces that moved as beautifully as they look. The atmosphere was electrifying. Guest sipped on delicated curated cocktails as soft music hummed in the background, creating an ambience that felt both exclusive and deeply relaxed.
More than aesthetics, Buddhi Batiks tells stores. Each motif, each gradation of colour carried a sense of place and memory.
Buddhi Batiks is proof that fashion can honour heritage without compromising on glamour, with every brush stroke of wax and every hand dyed.
The event, aptly named Sundown, was an ode to the timeless elegance of Sri Lankan craftsmanship, seamless fabrics woven into contemporary silhouettes that speak to a global sensibility.
The collection by Buddhi Batiks drew inspiration from Sri Lanka’s natural landscape, from the shimmering coastlines to the lush inland jungle, translated into vivid patterns and textures on display.
- High Commissioner of Indonesia in Sri Lanka- Dewi Gustina Tobing
- Every fold tells a story
The brand celebrated Sri Lankan’s rich artistic legacy while embracing a global fashion vision.
There are designers who wear fashion and then there are designers who live fashion, Darshi Keerthisena, creative director and CEO of Buddhi Batiks, belongs to the latter. She hasn’t merely followed a family tradition. She has reimagined it, transforming Sri Lankan batiks from a cultural craft into a globally resonant fashion statement. Under Dharshi’s leadership, Buddhi Batiks has evolved far beyond traditional cotton saris. She has introduced silk, geogette and satin as canvasses for Batik, infusing pieces with contemporary silhouettes and subtle, sophisticated colour stories that appeal to international design sensibilities. Her innovations have taken batik onto global platforms.
Darshi’s innovation isn’t only stylistic, it is ethical. She has championed sustainable practises, such as digital printing on recycled textiles and eco friendly dyes, while keeping handmade batik at the heart of the brand.
Her career has been marked by accolades and awards Dharshi’s vision for batik is expansive. She sees it not just on runaway gowns or resort wear, but translated into interiors, accessories and everyday life, capable of transcending borders while keeping the soul of Sri Lankan artisan’s heritage alive.
Sheraton Colombo Sri Lanka’s most prestigious 5-star hotels with Paul Sun, General Manager and his dedicated team, [played a key role and the hotel’s assistance went beyond providing a venue, it was a seamless blend of hospitality, event management and creative support.
By Zanita Careem
Life style
Farzana redefining power and purpose for women
Farzana Baduel stands as a powerful voice in global communication and a passionate advocate for women’s empowerment making her perspective especially relevant on International Women’s Day. As CEO of Curzon PR,in UK she has built a career defined by influence, resilience and purpose championing the advancement of women’s leadership.
(Q) How would you describe the role of women in the UK today and how does it compare to women’s role in Sri Lanka?
(A) Women in the UK today hold positions of real influence across politics, business, media, academia and the creative industries. There are strong legal protections around equality and conversations about gender parity have become mainstream. But equality in law does not always translate to equality in lived experience, particularly when it comes to pay gaps, the weight of childcare, and who actually occupies the most senior positions.
Sri Lanka presents a genuinely fascinating paradox. It elected the world’s first female Prime Minister in 1960, yet many women still face structural and cultural constraints, especially outside urban centres. What strikes me about Sri Lankan women is their extraordinary resilience and entrepreneurial spirit, often demonstrated within more traditional frameworks. That combination of ambition and adaptability is something I find deeply impressive.
Both countries are progressing. But both still have considerable work to do.
(Q) Are there areas where UK women face challenges that Sri Lankan women may not, or vice versa?
(A) In the UK, one of the most persistent challenges is what I would describe as the double burden: professional ambition sitting alongside disproportionate domestic responsibility. There is also the very modern pressure of digital culture, the weight of image, comparison, online abuse and public scrutiny that affects women in ways men rarely experience to the same degree.
In Sri Lanka, the challenges tend to be more structural. Economic instability, limited access to opportunity in rural areas, and in some cases stronger social conservatism around gender roles all shape what is possible for women. And yet extended family networks in Sri Lanka can offer something many women in the UK genuinely lack: built in childcare, intergenerational support, a community that holds you.
The pressures differ. But the underlying theme is remarkably consistent. Women everywhere are negotiating expectations that men are simply not asked to meet.
(Q) How do you define what it means to be a woman today, and have there been moments where your gender shaped your opportunities or challenges?
(A) To me, being a woman today means navigating complexity with strength. It means holding ambition and empathy in the same space without apologising for either. It means being commercially sharp and emotionally intelligent. Above all, it means resilience.
There have certainly been moments in my career where being a woman changed the dynamic in a room, particularly in senior advisory spaces involving government or corporate leadership. Early on, I sometimes had to prove competence before being taken seriously. Over time I came to understand that credibility does not come from changing who you are. It comes from deep expertise and calm authority.
Gender shapes experience. But it does not have to define potential.
(Q) How can women lift each other up in workplaces, communities and society at large?
(A) By being genuinely generous with opportunity. Sponsorship matters far more than mentorship. It is powerful when senior women actively advocate for other women in rooms those women are not in. That kind of invisible advocacy changes careers.
By rejecting scarcity thinking. There is not only one seat at the table.
And by modelling integrity. When women support each other publicly and privately, it does not just help individuals. It changes workplace cultures entirely.
(Q) Do you believe women are getting enough representation in leadership roles? If not, what needs to change?
(A) Progress has been made. But representation at the very top, in boardrooms and in global political leadership, remains deeply uneven. And the solution is not simply about recruiting more women. It is about changing the systems they are recruited into: flexible leadership structures, normalised parental leave for both men and women, transparent promotion criteria, and zero tolerance for the kind of subtle bias that is so easy to dismiss but so corrosive over time.
Representation is not about optics. It is about influence. Those are not the same thing.
(Q) What societal expectations or stereotypes have you personally encountered as a woman?
(A) The most persistent one is the idea that women must choose between warmth and authority, that being decisive risks being labelled difficult. Men are rarely subjected to that framing. A decisive man is simply a leader.
There is also the expectation that women should balance everything effortlessly, as though the juggle should be invisible. The reality is that balance is dynamic, often imperfect, and occasionally held together by nothing more than determination and strong coffee.
(Q) What challenges do women face in accessing healthcare or support, and how can society improve this?
(A) Even in developed countries, women’s health is frequently under researched and under prioritised, particularly around reproductive health, menopause and mental health. This is not a niche issue. It affects half the population.
Improvement requires sustained investment in research, workplace policies that recognise women’s health realities, and a collective willingness to remove the stigma that still clings to these conversations. Health is not a private inconvenience. It is a public priority.
(Q) Do you feel women are encouraged enough to pursue their passions alongside family and work responsibilities?
(A) The encouragement exists in rhetoric. The practical support frequently does not. True encouragement requires structural foundation: affordable childcare, flexible working arrangements, and a cultural acceptance that ambition in women is not selfish. It is not something that requires justification.
Women should never feel they must apologise for aspiration.
(Q) How do media portrayals of women impact society’s perception of them?
(A) Media shapes norms in ways we often do not notice until we look back. When women are portrayed primarily through the lens of appearance, domestic roles or conflict narratives, it quietly narrows the public imagination about what leadership looks like.
When media platforms showcase women as thinkers, strategists, innovators and policymakers, something opens up, especially for young girls who are watching and deciding, consciously or not, what is possible for them. Representation shapes expectation. That is not a small thing.
(Q) What changes would you most like to see for women in the next decade?
(A) Economic parity, not just participation. Greater support for women entrepreneurs. More women shaping foreign policy and global governance. A healthier and kinder public discourse online.
But most importantly, I would like to see confidence. Young women growing up without internalised limits, without the quiet voice that tells them to take up less space. That, more than any policy change, is what transforms the next generation.
(Q) And finally, how do you define what it means to be a woman today?
(A) To be a woman today is to stand fully in your capability without shrinking for anyone’s comfort. It is to embrace both strength and compassion, not as opposites but as complements. It is to define yourself rather than accept the definitions others impose upon you.
And perhaps most importantly, it is to leave the path a little wider for the women who come after you.
Life style
From Hanoi to Colombo: Women leading change across borders
Grace, resilience and quiet determination define the women of both Vietnam and Sri Lanka, two nations bound not only by rich cultural heritage, but by the enduring strength of their women. As the world marked International Women’s Day, the interview with the Vietnamese Ambassador in Sri Lanka offers a compelling lens into how tradition and modernity intervine to shape the lives of women across these societies Women in Vietnam and Sri Lanka continue to redifine their roles, balancing family, career and ambition with remarkable pause. While their journeys were shaped by distinct histories and cultural naunces there is a shared narrative of perseverance, adaptability and progress. In this interview the envoy reflects on these parallels and contrasts, offering insight into the evolving status of women. The challenges, they face and the inspiring strides being made towards equality.
Q How would you describe the role of women in Vietnam compared to Sri Lankan women?
A Women in Vietnam and Sri Lanka share many important similarities. In both societies, women are known for their diligence, resilience, and strong sense of responsibility toward family and community. Having experienced periods of war, conflict, and economic hardship, women in both countries deeply understand the values of sacrifice, solidarity, and perseverance. They often carry multiple roles at the same time—caregivers, income earners, and community supporters. In both countries, there has been an increasingly active participation of women in the workforce, including trade, manufacturing, SMEs, as well as in the leadership. It is meaningful to recognize these shared qualities that quietly but steadily contribute to social stability and national development.
Q From your personal experience, what defines a modern woman in your country?
A From my personal experience, a modern woman is someone who strives for balance rather than choosing between roles. She values education, independence, and self-development, while remaining deeply committed to her family and social responsibilities. She is confident, adaptable, and increasingly comfortable using technology and global networks. At the same time, she respects cultural values and traditions, selecting what is meaningful rather than rejecting them entirely. Modern women today are not defined only by career success, but by their ability to manage multiple responsibilities with empathy, resilience, and purpose.
Q Have you seen a significant change in women’s roles over the past decade?
A Yes, there have been noticeable and positive changes over the past decade. More women are pursuing higher education, entering diverse professional fields, and participating actively in economic and social life. Attitudes toward women’s leadership and decision-making roles have gradually improved, especially among younger generations. At the same time, women continue to shoulder major responsibilities within the family. This dual role has become more visible and more openly discussed. While challenges remain, the growing recognition of women’s contributions—both at work and at home—reflects a meaningful shift toward a more inclusive understanding of development.
Q Women in Vietnam are often visible in trade and entrepreneurship. How does this compare with Sri Lanka?
A Women in both Vietnam and Sri Lanka demonstrate a strong entrepreneurial spirit, particularly in trade, services, and family-based businesses. Many women engage in economic activities not only for personal ambition, but also to support their families and contribute to their communities. In both countries, women entrepreneurs are known for their adaptability, hard work, and practical approach to business. While the scale and sectors may differ, the underlying motivation and resilience are remarkably similar. With better access to finance, markets, and mentoring, women in both societies have great potential to further expand their entrepreneurial impact.
Q Do you think society equally values women’s economic contributions in both countries?
A Societal recognition of women’s economic contributions has improved, but full equality has not yet been achieved in either country. Women’s income is increasingly important for household stability, yet their unpaid care work often remains invisible. Professional success is respected, but women are still expected to prioritize family responsibilities. This creates pressure to constantly balance multiple roles. It is important to acknowledge that true equality means valuing both paid and unpaid work, and creating supportive environments that allow women to contribute economically without compromising their well-being or family life.
Q Vietnam has relatively strong female participation in governance. What drives this? Why is female representation still low in Sri Lanka?
A Both Vietnam and Sri Lanka recognize the importance of women’s participation in governance, and both have many capable women leaders. Differences in representation are largely shaped by institutional structures and political culture rather than women’s ability or commitment. Where supportive frameworks, mentoring, and clear pathways exist, women are more likely to enter public leadership.
In Sri Lanka, many talented women also serve their communities in different ways, though public roles can be more demanding to combine with family responsibilities. Creating more supportive and flexible pathways can help more women step forward and share their perspectives, enriching decision-making and social cohesion.
Q What are the most pressing issues women still face today?
A One of the most pressing challenges women face today is achieving a healthy balance between work, family responsibilities, and personal life. Women continue to carry a disproportionate share of caregiving and household duties, even when they are fully engaged in professional work. Gender inequality in wages, leadership opportunities, and decision-making persists. Social expectations often require women to excel in all areas simultaneously, creating emotional and physical strain. Addressing these issues requires not only policy support—such as childcare and flexible work—but also cultural change that encourages shared responsibility and mutual respect.
Q Do globalization and social media help accelerate gender equality?
A Globalization and social media can play a positive role in accelerating gender equality by expanding access to information, markets, and role models. They allow women to connect, learn, and express their voices beyond traditional boundaries. Many women entrepreneurs and professionals have benefited from digital platforms. However, these tools also bring challenges, including online harassment and unrealistic social pressures. Their impact depends on how responsibly they are used and supported. When combined with education, digital literacy, and safeguards, globalization and social media can become powerful tools for women’s empowerment.
Q How do you see the future of women evolving in the next 10 years?
A Over the next decade, I expect women to play an even more visible role in leadership, entrepreneurship, and innovation. Flexible work models and digital technologies will help more women participate in the economy while managing family responsibilities. Younger generations are already embracing more balanced views on gender roles and shared caregiving. While challenges will remain, especially in achieving true equality, the overall direction is positive. With sustained support from institutions, families, and society, women’s contributions will continue to shape more inclusive and resilient communities.
Q What can Sri Lanka learn from Vietnam in terms of empowering women economically?
A Sri Lanka can draw useful lessons from Vietnam’s emphasis on integrating women into value chains, supporting small businesses, and linking skills training with market access. Practical support—such as simplified procedures, access to finance, and business networks—helps women move from informal activities to sustainable enterprises. Equally important is recognizing women’s economic roles publicly and socially. Empowerment is most effective when economic opportunity is combined with family support and social respect. These shared principles are especially meaningful and highlight when celebrated International Women’s Day on 8 March.
By Zanita Careem
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