Features
CHRISTIANS IN SRI LANKA:
Living in Harmony amidst Challenges after Easter Terrorist Attacks of 2019
by Prabhath de Silva
Sri Lanka has attracted the attention of ancient and modern colonial empires, foreign countries ,merchants, travelers and missionaries over the centuries owing to its strategic and prominent location at a crossroads of maritime routes traversing the Indian Ocean.
The Portuguese were the first European colonial power to arrive in Sri Lanka in 1505. Their presence in Sri Lanka’s maritime provinces between 1505 and 1656 CE, which began as an interaction of trade and commerce, later developed into a colonial rule in the maritime provinces from 1597. The maritime provinces were ruled by the Dutch East India Company from 1656 to 1796. The British captured the maritime provinces of the Island in 1796 . When native feudal Chiefs ceded the sovereignty of the interior native Kandyan Kingdom to the British Empire by the Kandyan Convention of 1815, the whole Island came under the British rule. Sri Lanka gained independence from the British in 1948.
The Buddhist missionaries from India during the reign of Emperor Asoka introduced Buddhism to Sri Lanka in the 3rd Century BCE, and it soon became the established religion of the ancient Sinhalese monarchy and the majority Sinhalese people. The Sinhalese majority community is predominantly Theravada Buddhist [93% of the Sinhalese population] and only a 7% of the Sinhalese population is Christian. Hinduism has been in existence since at least the 2nd century BCE The Sri Lankan Tamils are predominantly Hindu [ 85% of the Sri Lankan Tamil population]. A 15% of the Sri Lankan Tamil population is Christian. The Muslim settlers who came from the Arabian Gulf and later from South India brought Islam to the Island beginning in the 8th Century CE , converting native women upon marriage. Sri Lankan Muslims constitute 9.3 % of Sri Lankan’s population
During the presence of Portuguese in the Island (1505 to 1658), Catholic missionaries actively engaged in evangelization of natives. Thousands of native Sinhalese Buddhists and Tamil Hindus embraced the Christian Faith. The maritime provinces of Sri Lanka came under the rule of Dutch East India Company after its armies defeated the Portuguese in a series of battles between 1640 and 1658. The Dutch immediately banned Catholicism in Sri Lanka by laws. Through the brave and zealous endeavors of the Catholic missionaries from Goa, a territory of Portuguese in India, a territory of Portuguese in India, the Catholic Church in Sri Lanka which had become an outlawed underground church, survived and grew amidst persecution during the Dutch occupation. In last few decades of the Dutch rule in the maritime provinces, beginning from the 1750 s the Dutch granted religious freedom to Catholics.
From the beginning of their rule, the British granted religious freedom to all religions. The Catholic church emerged as the largest Christian church. The British permitted the Catholic Church in Sri Lanka to establish schools and charitable institutions. Catholic missionaries came from France, Belgium, Ireland, Italy, and Goa. During the British colonial rule, Anglican, Methodist, Baptist and The Salvation Army missionaries from the British Isles introduced their respective forms of Christianity to the Island in the 19th century. They established schools and charitable institutions throughout the Island. During the early British period, the American missionaries from the Congregationalist churches arrived in Sri Lanka and established churches, schools , the Island’s first western medical school in 1851, and medical missions in the Northern Province. In the early 20th century, when Sri Lanka was still a colony of the British, missionaries from the American Pentecostal churches introduced their brand of Christianity to the Island. According to the Census of 2012, a 70.2% of Sri Lankans were Theravada Buddhists, 12.6% were Hindus, 9.7% were Muslims (mainly Sunni), 7.4 Christian [Catholic 6.1%, other Christians 1.3 %] and 0.05% others.
Christians in Today’s Sri Lankan Society
In order to present a kaleidoscopic picture of today’s Christian community in Sri Lanka and the issues and challenges they face, I interviewed three pastors and four lay persons of four different Christian denominations in Sri Lanka for this article.
Voices of Pastors
On one Sunday morning when the sun was shining bright, I stepped into the Methodist Chapel at Kalutara, a town (predominantly Buddhist) situated in the western coast of Sri Lanka 42 km south of Colombo. The Sunday worship service was in progress. Methodist Church of Sri Lanka was founded by the early British Methodist Missionaries who arrived in the Island in 1814. It was these first missionaries who had established the Methodist congregation at Kalutara through their zealous missionary endeavours in 1814. Methodist Church of Sri Lanka today has approximately 25,000 members throughout the Island. Methodist congregation of Kalutara currently has a membership of 90 people consisting of Sinhalese and a few Tamils.
After the service, I spoke to the Methodist Minister in charge of this congregation, Rev. Sunil Weerasinghe (60). “Every Sunday we proclaim God’s Word and His love, and we encourage people to live in peace with their neighbors. Most people in our congregation are a low income earners. There are only a few middle class families. In the pastour church helped people find work or start their own small businesses. After all, it is better teach someone to fish than give him fish.” Rev.Weerasinghe laments: “Methodist Church of Sri Lanka nowadays have no funds for such self-employment projects.
In evening of that Sunday, I met Rev. Shirley Faber (61),President of the Christian Reformed Church of Sri Lanka (formerly known as the Dutch Reformed Church in Sri Lanka ) at his residence in Dehiwala, a suburb of Colombo. It is the oldest Protestant denomination in the Island founded by the Dutch East India Company in 1642. The Christian Reformed Church which had around 200,000 members by the end of the Dutch colonial rule in the maritime provinces of Sri Lanka in 1796, is today one of the tiniest Christian denominations today with a membership of approximately 6000 people. Speaking of ecological and social concerns, Rev. Faber said: “The mandate of the Christian Churches is not only to preach the Gospel but also to show Christian concern and love for people and the love for God’s creation. God created the world and handed over the control of His beautiful creation to the human beings. We ought to know that we are only the stewards of His creation. As stewards of His creation, we should display good stewardship. We are accountable to God as to how we utilize the resources in His creation. The Churches should show its concern for ecological and social issues. In our society, wealth and resources are unfairly distributed. During the Covid-19 crisis, our church helped both Christians and non-Christians. We should show our love for people regardless of their religion not with the motive of converting them to Christian faith’.
As for the theological challenges, Rev. Faber is of the view that some charismatic Pentecostal churches which promote and propagate the ‘new theology of prosperity’ (health and wealth), poses a challenge in that they entice the less informed members of mainline Christian churches to join them by their controversial teachings.
Easter Sunday Attacks : Seeking Justice
On 21 April 2019, Easter Sunday, three churches (two Catholic and one Evangelical Pentecostal) and three luxury hotels in Sri Lanka, Colombo, were attacked in a series of terrorist suicide bombings launched by a local Islamic extremist terrorist group which had embraced the ideology of ISIS. A total of 267 people were killed including at least 45 foreign nationals and eight bombers, and at least 600 were injured. Among those who were killed and injured, there were many children and women. The church bombings were carried out during Easter worship services in St. Sebestian’s Church, Katuwapitiya in Negombo, St. Anthony’s Church in Colombo and Zion Pentecostal Church in Baticaloa.
Out of the 267 people killed and 600 injured, about 221 killed and an overwhelming majority of the injured were Christians attending Easter Services in the three churches. On April 21 last year, Easter Sunday, a series of suicide bomb attacks launched by a local extremist Islamic group which has embraced the ISIS ideology inside three churches and three luxury hotels in Sri Lanka. Out of the 267 people killed and 600 injured, about 221 killed and an overwhelming majority of the injured were Christians attending Easter Services in the three churches. On April 21 last year, Easter Sunday, a series of suicide bomb attacks launched by a local extremist Islamic terrorist group which has embraced the ISIS ideology inside three churches and three luxury hotels in Sri Lanka. “The impact of the attacks is still noticeable. Christians seek justice for the victims and their next of kin, “says Rev. Dr. Noel Dias, a Catholic priest, a former Senior Lecturer in Public International Law at the University of Colombo and an Attorney-at–Law, who resides at the Archbishops’ House of Colombo.
Rev. Dr. Noel Dias remarked: “The leadership of the Catholic Church played a decisive role in containing the probable escalation of retaliatory violence against the Muslim community by appealing to her faithful not to retaliate but to forgive the attackers in a true Christian spirit. The Easter terror attacks have left a lasting impact on Christians. They are still seeking justice for the victims and their families.” These concerns are echoed every day by the Christians and other people in Sri Lanka and abroad. Mr. Mike Pompeo, US State Sectary who was on an official visit to Sri Lanka on the 27th and 28th October, did not forget to place a wreath at St. Anthony’s Church in Colombo on 28 th October 2020. In his Twitter, Pompeo said: “Today, I laid a wreath at the Shrine of St. Anthony, one of the sites of the 2019 #EasterAttacks which killed and injured hundreds of innocent people. We stand with the Sri Lankan people and the world to defeat violent extremism and bring perpetrators to justice.”
There are some questions that remain to be answered. The most important of them all is: Why didn’t the Sri Lanka’s authorities in charge of security who had repeatedly received prior foreign intelligence reports about these terror attacks and the suicide bombers during the two weeks prior to the attacks, take appropriate action to arrest the suicide bombers and prevent them? The investigations including a concluded Parliamentary Select Committee inquiry and an on-going Presidential Commission Inquiry have not yet conclusively answered these questions even after one and a half years. Suspected perpetrators have so far been indicted in the High Court for trial in connection with the Easter attacks.
As for the spiritual challenges posed by the Easter Attacks, Rev. Dr. Noel Dias said: “The martyrdom is the seed of the Church. These challenges remind us of what C. S. Lewis once said: ’Pain insists upon being attended to. God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.’
Speaking of the role of the Catholic Church in pastoral care, Rev. Dr. Dias opined: “Catholic Church is in the fore-front of organized pastoral activity, which performs very well in the educational and social service sectors. There is a great need for pastoral care in terms of building a rapport between the clergy and the laity. In terms of political involvement, Catholic Church in Sri Lanka does not get involved in party politics but raises her voice and concern when the occasion demands justice and reasonableness in the political and social context. In the perspective in theology, the church should refrain from being elitist. External pomp, over emphasis of material structures must be moderated. There is a greater need in this direction. In terms of fostering family relationships, Catholic Church is better organized than the other religious denominations. However, there is still an urgent need to address issues like pornography, drug and alcohol addiction etc.”
Voices of the Lay Christians:
Aruna Silva (50), a father of six children, who earns his livelihood as a three-wheeler taxi driver and a painter of motor vehicles said: ” I was born and bred as a Methodist. I moved to this area in 1995 and joined this congregation. There is religious freedom in the country. There were a few occasional isolated incidents of religious violence against Christian churches by a few extremist groups.” Aruna opined: “I believe that the persuasive and aggressive forms of evangelism used by some evangelical Pentecostal churches disregarding sensitivities of other religions, at times though not always, may have provoked the extremist elements to attack Christian places of worship in some rural areas”.
Naveen, a 20 year old young undergraduate student in Information Technology who is a member of this Methodist congregation at Kalutara said: “I am proud to be a Christian in Sri Lanka as it gives me a unique privilege to show my Christian testimony to non-Christian brothers and sisters by my words and deeds of love. Our good deeds would speak louder than our words. In order to help the poor people to improve their economic conditions, the church should first identify their skills and help them to earn an income in the areas they are so skilled”.
Janice Benjamin (32) is a young educated Catholic mother of five children, housewife and an active member of the Catholic movement known as “Neocatecumenal Way” founded by Kiko Argüello, a Spanish artist and Carmen Hernández in 1964. She lives in Colombo and is a member of St. Lawrence’s Church there. Janice strongly believes that “Satan is waging his final war against the family”. Says Janice, “I personally see how it is absolutely true in the context of the Church here. Many Catholics, I believe, are not given proper and adequate instructions on the Catholic Church and its history, its rich teachings, and as such it is very obvious to see the prevalence of many attacks on the family. The Neocatecumenal Way is a tiny minority within the Catholic Church. In the Neocatechumenal Way, we are given a lot of insight on the teachings of the church and the Bible particularly on marriage, family, children, contraception, abortion, and homosexuality. It is very sad to see only a minority in the church practice the official teaching of the Church on these issues. Many would go with the tide and agree with the modernist views of society. Sadly, many of my friends say that unless the Church adapts to the modern trends, it will lose its members.”
The Neocatecumenal Way of which Janice is a member, promotes the idea of having children as many as possible. Says Janice: As a young mother of five children, I would say that it is definitely a challenge for me to raise my five kids in a society which considers having more than one or two children is old fashioned and stupid. There are struggles economically, and physically and it is draining our energy and resources. But in the midst of all these I see the love of God resonates in my family of five children who are a blessing from God.”
Speaking of the most important reform needed in the Catholic Church, Janice opined: “In my opinion, the Catholic Church in Sri Lanka has to be more vocal in its teachings. The Church should do more to inculcate the rich traditions and values in her faithful, younger generations and children. The teachings of the church and the Bible should be slowly introduced to the children not in a moralistic and legalistic sense but in a way of showing them that this is how the Love of God is reflected.”
Professor Rathnajeevan Hoole (68) is a member of the Anglican Church in Sri Lanka. He belongs to the congregation of St. James’ Church in Nallur, Jaffna, his native place in the Northern province of Sri Lanka chiefly inhabited by Sri Lankan Tamils. Professor Hoole, is a former Senior Professor of Electrical Engineering at the University of Peradeniya and State University of Michigan. He is well known for his role as one of the three members of Sri Lanka’s Election Commission. Professor Hoole’s father was an Anglican clergyman. Professor Hoole has served as a member of the Diocesan Council of the Colombo Diocese of the Anglican Church in Sri Lanka for several years. A When interviewed by me, Professor Hoole expressed his concerns about the general level of education prevalent among the pastors in the Anglican Church of Sri Lanka and in other non-Catholic churches. Said Professor Hoole: “The educational standards of our protestant pastors have deteriorated over the last few decades. Pastors of non-Catholic mainline churches (except the pastors of Christian Reformed Church) are trained at Pilimatalawa Theological College where liberal theology is taught, while the pastors of evangelical free churches and Christian Reformed Church receive their theological education from evangelical/Pentecostal seminaries. The most important reform required is to groom educated Protestant pastors. Many Anglicans and other non-Catholic Christians seem against or ignorant of the creeds and Catholic side of our faith. The free churches even think the Lord’s Prayer is Roman Catholic. So unsatisfactory is our theological education. They think transference from Roman Catholicism is conversion. Most of the educated Jaffna Tamil Christians left Sri Lanka and settled down in the western countries during last six decades due to the ethnic tensions and a 30 year Civil War that ended in 2009”.
The Catholic Church in Sri Lanka and worldwide maintains very high and uniform educational standards for its clergy. In order to become a Catholic priest, a seminarian should first read for a Bachelor of Philosophy degree awarded by Gregorian University or Urban University of Rome in English medium after his General Certificate of Education (Advanced Level)-Sri Lanka’s matriculation examination. In addition to this a seminarian is required to read for a second degree of Bachelor of Theology awarded by one of these two universities. These degree are recognized by the university grants Commission of Sri Lanka and universities throughout the world.
Amidst all the challenges, the significant contributions of Christianity to the social and moral development of Sri Lankan society in some aspects remain highly significant. The most significant and prominent among such legacies is the formal educational system of primary and secondary schools in Sri Lanka. It is a lasting legacy of Christian missionaries. The missionaries of mainline Christian denominations (Catholic and non-Catholic) were responsible for introducing a formal modern educational system by establishing their respective networks of schools throughout the iIsland increasing the literacy of the people. The non-Christians were the largest beneficiaries of the Christian missionary school system. The leaders of Buddhist, Hindu and Muslim communities who had received their education from the Christian missionary schools later established Buddhist, Hindu and Muslim school networks on the lines of the Christian missionary school model in the last quarter of the 19th century and in the first half of the 20th century. The British colonial government provided financial aid to both Christian and non-Christian school networks. The Christian missionary school networks served as the models for both State and non-Christian schools. The Catholic and Protestant Churches were the pioneers in establishing Reformatories for juvenile offenders, Schools for the Blind and Deaf, children’s homes, elders’ s homes, hospitals and industrial schools for young persons etc. The concept of monogamous marriage was introduced to Sri Lanka by Christian colonial rulers and missionaries. It is now a well accepted and entrenched concept among the Buddhists and Hindus. Christian influence can also be seen in wedding ceremonies and funerals and in other moral and social aspects too.
Features
Justice and democracy in Sri Lanka’s new political era
The legal processes are steadily closing in on some of the most controversial cases that have remained as open questions without closure for many years. These include the Easter Sunday bombings of 2019, the Treasury bond scam that erupted in 2015, and a range of corruption allegations that became synonymous with successive governments over the past two or more decades. What once appeared to be stalled investigations are now showing signs of movement through the courts and investigative agencies. Recent developments suggest that these long running cases are entering a decisive phase. In the Easter Sunday attacks investigation, new arrests and investigations have brought renewed attention to allegations that extend beyond the immediate perpetrators and into questions of intelligence failures and possible political complicity. The arrest and detention of former intelligence chief Suresh Sallay under the Prevention of Terrorism Act has intensified public interest in uncovering the full truth behind the attacks.
The Treasury bond scam has also re-entered the spotlight. The Supreme Court has recently overturned legal obstacles that had prevented prosecutions from proceeding and directed that the case moves forward expeditiously. This has reopened one of the most sophisticated financial scandals in the country’s recent history and brought several prominent political and financial figures back under legal scrutiny. As those implicated in these unresolved cases are leading figures from previous governments, which have spanned both sides of the political divide since Independence, it can well be imagined that there is tremendous opposition to the gradually enveloping legal processes that is both seen and unseen.
These cases that are now being investigated cut across political camps and involve individuals who occupied some of the highest offices in the country. The result is that resistance to accountability is likely to emerge from many quarters. Still to be opened are the thousands of cases of persons gone missing during the war. Presidential Commissions have been appointed with regard to them, but there has been no serious investigations of the type now taking place.
In these circumstances, it can be surmised that the government led by those who are new to power would wish to retain a maximum of power to face the pushback that is bound to emerge from those in the opposition who have wielded power for generations. The government may calculate that this is not the time to disperse authority or reduce the instruments of state power available to it. Instead, it may believe that a period of centralised control is necessary if investigations, prosecutions and reforms are to proceed without interference.
Provincial Elections
It appears that the opposition’s efforts to mobilise the people and public opinion against the government have not been successful so far. One such instance was the attempt to generate opposition to price increases. Although people have undoubtedly been affected by rising prices and economic difficulties, these efforts failed to gather significant momentum. Another attempt came when President Dissanayake predicted that opposition politicians would face imprisonment in the month of May as legal cases progressed, though this has not happened. Critics claimed that such remarks suggested an intention to influence judicial outcomes. Yet this criticism also failed to gain traction among the public. The likely reason is that public memory remains fresh. Many people continue to associate previous governments with economic mismanagement, corruption scandals, abuse of power and the eventual economic collapse. In comparison, the present government continues to enjoy a reservoir of public goodwill and credibility. As long as legal action appears to be based on evidence and proper process, the public seems prepared to give the government the benefit of the doubt.
The government’s deliberate and cautious approach to political reform that would reduce its centralised power needs to be seen in this context. The monthly approval by Parliament of the emergency regulations is justified by the government as due to the continuing need to respond to the devastation caused by Cyclone Ditwah. However, when viewed together with the reluctance to hold provincial council elections on the grounds of electoral reform, the failure to repeal the Prevention of Terrorism Act and the postponement of constitutional reform, they all appear to reflect a preference for retaining maximum control at a politically sensitive moment. There is a logic to this approach. Governments facing major legal and political confrontations often seek stability and control. So does every despot. However, there is also a downside.
When political competition is denied to legitimate outlets, it often finds expression in confrontation, obstruction and polarisation. The advantage of prioritising the conduct of provincial council elections at this time is that it could reduce the political pressures that are building up. The main opposition parties are united in calling for these elections to be held. Conducting them would provide an opportunity for opposition political parties to obtain a measure of democratic representation and political authority at the provincial level. This would be especially true in the northern and eastern provinces, in which the ethnic and religious minorities predominate. It cannot be forgotten that the provincial council system was developed as a constructive response to the ethnic conflict. Elections at the provincial level would create opportunities for a new generation of political leaders to emerge through democratic competition rather than patronage. Many of those now facing legal scrutiny belong to an older generation to whose needs the younger may be less deferential.
Two Pillars
Another reform that could command bipartisan support is the repeal of the Prevention of Terrorism Act. The PTA has once again become controversial because it is being used in situations that extend beyond its original purpose. The detention of former intelligence chief Suresh Sallay under the Act, the continued incarceration of some Tamil detainees from the war period, and the arrest of individuals accused of speech related offences have all revived concerns regarding prolonged detention without trial and excessive executive power. The reason the PTA has been difficult to repeal is that it is closely associated with concerns regarding national security and territorial integrity. Introduced in 1979 as a temporary measure to confront the emerging separatist conflict, it survived through decades of war and has remained on the statute books long after the conflict ended.
At the same time, history shows that extraordinary powers are likely to be misused. Laws that permit detention without trial or broad executive discretion are rarely confined to their original purpose. Governments of different political parties have used such powers against opponents and critics. The temptation to do so is inherent in the possession of unchecked authority. The way forward could therefore be a combination of accountability and reform. The government should continue to support independent investigations and prosecutions in major corruption and security related cases. Demonstrating political will in this regard would strengthen public confidence in the rule of law and reinforce the principle that no individual is above the law. The PTA could be replaced with legislation that amends the Criminal Procedure Code and Penal Code in a manner that addresses legitimate security concerns while complying with democratic norms and human rights standards.
There are also international dimensions to consider. The European Union has repeatedly linked governance and human rights reforms, including reform of the PTA, to Sri Lanka’s continuing access to the GSP Plus trade concession. Progress on these issues would strengthen Sri Lanka’s international standing at a time when economic recovery remains a national priority. The government has a rare opportunity. It possesses a strong electoral mandate, public goodwill and a reputation for integrity that previous governments lacked. It can combine the pursuit of justice in long delayed cases with meaningful democratic reforms that reduce political resistance and broaden public support. At this time, accountability and power sharing are the two pillars which Sri Lankans need to be committed to build a just and democratic society for a better future without delay. Failure now would make for a long period of waiting for the next time.
by Jehan Perera
Features
Pitfalls and exclusions in academic recruitment
A public university relies on its teachers in fulfilling its responsibilities to the wider community. While teaching remains the chief responsibility of the academic staff, they also conduct research and play a central role in keeping the university a vibrant space where they and students can freely participate in conversations that concern not just routine classroom education but also society at large. The broader intellectual culture and intellectual integrity of a university thus depend on how its academics perform their functions. Therefore, universities should take the task of recruiting their academics seriously. It is important to ensure that this task is done responsibly, transparently and credibly through a fair, thorough and multi-phased evaluation process.
As both an applicant and a member of selection panels for recruitment, I hold that the recruitment procedures, currently in place in our university system, require radical reforms. Echoing some of the concerns raised by Kaushalya Perera in her Kuppi article on recruitment in March 2026, I focus on the limitations I have observed and experienced, specifically in the recruitment of Lecturer (Probationary) and Senior Lecturer positions. The article also aims to explore how these shortcomings could be addressed.
The Advertisement
Recruitment for Lecturer (Probationary) and Senior Lecturer positions is done through an open-advertisement which also involves an interview with shortlisted candidates. Advertisements are finalised in line with a template issued by the Registrar’s Office. Generally, an initial draft, prepared by the Registrar’s Office, is sent to the relevant academic departments for revisions. The revisions have to be made within the template provided, which allows space for the mention of only specialisation requirements.
It should be noted that not all revisions to the advertisement, suggested by the Department Head, are accepted in the next round. Deans, Vice Chancellors and Registrars, who have very little understanding of the disciplines associated with the position, sometimes reject the changes proposed by the Department. Technocratic in their thinking, they don’t recognise that an academic programme can be taught by persons with specialisation in another overlapping discipline. For instance, a position in English, at a university in Sri Lanka, is very well suited to not just those who have postgraduate qualifications in literary studies but also those who are from the disciplines of Applied Linguistics, Cultural Studies or Translation Studies, as these areas are taught as sub-fields of English studies at most universities in the country. These disciplinary overlaps, even when pointed out by Heads, are often overlooked by our administrators.
In place of this process, dominated by academic administrators and registrars, the advertisement should ideally emerge, from the relevant department, in the form of a comprehensive job description. It should mention the nature of the position advertised, the kind of teaching (and research) expected, how the position relates to other positions in the department, in terms of specialisation and workload, and the ways in which the recruited candidate would contribute to overall institutional development.
There can be no one-size-fits-all model when it comes to recruitment. Individual departments vary in size, strength and specialisation requirements. Departments with sizable academic staff may want to emphasise specialisation during recruitment, whereas smaller departments may prefer generalists who can handle a wide-array of courses. Specifying the rationale for the requirements included in the job description may help potential applicants get an understanding of the position advertised and the selection panel to conduct the evaluation process in a fair manner.
Review of Applications
Once applications are received, we sometimes find promising candidates but with qualifications that don’t carry in their title the name of the discipline or the department in which the position is advertised. Sometimes the disciplines or fields of specialisation that appear in the advertisement and the ones that appear in the qualifications are not identical in nomenclature, even though the research undertaken by the applicant during their graduate studies is strongly relevant to the position advertised. Even when such applications are accompanied by strong and relevant publications, our system does not view them positively. Instead, nomenclatural differences are used to reject promising candidates. Such differences are also used as a pretext when universities want to exclude a candidate for their cultural background, political beliefs or other reasons. Even if academic departments recognise such applications, at the next stage, the administrators of the university try to veto them. We lose inter-disciplinary scholars of high academic standing because of the high-handedness of university administrators.
Selection Panels
Selection panels for academic positions typically comprise the Vice Chancellor, the Dean of the Faculty, the Head of the Department, two academics nominated by the Senate and two members of the University Council. In the case of programmes/disciplines jointly housed under a single department, if the Head comes from a discipline other than the one in which the position is advertised, they may not be able to contribute in an informed manner to the recruitment process. However, some Heads refuse to appoint nominees from the relevant discipline in their place as they view sitting on selection panels as their exclusive privilege.
Sometimes university Senates do not take the appointment of Senate nominees seriously. These appointments are decided in a hurry without serious deliberations at senate meetings packed with numerous agenda items. Sometimes even if the relevant department has suitable academics to serve as Senate nominees, the Senate chooses academics from other departments or disciplines who do not have a nuanced understanding of the requirements of the position advertised and its disciplinary parameters. Sometimes specialists in the relevant discipline may not be available at a university. On such occasions, Senates tend to fill up the positions with academics from other disciplines, instead of inviting external nominees from other universities. At a state university in Sri Lanka, I was interviewed thrice for academic positions by selection panels that comprised not even one specialist from the relevant discipline.
The Marking Scheme
The marking schemes used in recruitment have their own drawbacks. Publications are sometimes evaluated for their quantity rather than quality. The opinion of the subject specialist is not sought or taken seriously when a candidate’s research is evaluated. This is why our universities are saddled with academics who engage in plagiarism or predatory publishing. The evaluation process should be tightened in such a way to bar the entry of those who lack academic integrity.
It is worrying to see that marking schemes and schemes of recruitment penalise applicants who have excelled in their graduate studies and are well-reputed for their recent research and publications just because they did not earn a first-class or second-class upper-division pass at the undergraduate level. Our narrow focus on a candidate’s first degree prevents us from giving due recognition to how that person has gained intellectual depth over the years. Some marking rubrics, which allocate points for eye-contact and posture during the interview, dilute the seriousness associated with the academic position, de-prioritise scholarship and turn the interview process into a stage performance.
Cultural Credibility
In recruitment, many universities look for cultural credibility (a term that I borrow from the work of Sulaxana Hippisley) as an unwritten requirement. Some departments are reluctant to hire applicants who are not their alumni. Some selection panels discriminate against candidates from certain ethnic or religious backgrounds. In some departments, women are rejected because they are likely to go on maternity leave or have more domestic responsibilities than men. Gender and sexual minorities have to mute and censor their identities at interviews because they are likely to face rejection if they openly declare their orientation. We have no policies and procedures in place to ensure recruitment is conducted in an inclusive way that sees diversity as a strength.
The Way-forward
When recruitment fails, the entire intellectual culture of that university takes a hit, and several generations of students are affected. Some of the current problems, related to quality in our higher education system, stem from bad recruitment policies and practices. Instead of trying to address these issues through rigorous and inclusive recruitment practices, we try to seek solutions via band-aids like quality assurance and workshops on curriculum writing and pedagogy for university academics.
In developing alternative recruitment policies and practices, we have to demand that the needs and expectations of individual departments are heard. Our selection panels should include more subject specialists than administrators and council nominees. Most of the evaluation should be completed before the interviews, and interviews should be treated as opportunities to get to know candidates in person and pose clarifying questions rather than as occasions for full-scale evaluation. We have to be open and receptive to new, inter-disciplinary scholarship and cultural, ethnic and gender diversity. If we are unwilling to introspect and bring about these reforms and revise our marking schemes, we will continue to recruit the wrong candidates and thereby fail our students and the wider community.
Mahendran Thiruvarangan is a Senior Lecturer attached to the Department of Linguistics & English at the University of Jaffna.
(Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.)
by Mahendran Thiruvarangan
Features
Rocking scene … in Japan
Chitral ‘Chity’ Somapala, now based in Sweden, has been active in the music scene for many years, and is known for his hard rock work with European bands like Firewind, Power Quest, and Avalon.
In Sri Lanka, he’s a household name and that’s the reason why he checks out the local scene, on a regular basis, keeping rock music lovers in the groove.
His shows are invariably ‘full house’’ events.
Sri Lanka’s rock star is now ready to do the needful … in Japan, and rock fans in that part of the world are already gearing themselves up for a rock explosion, with Chitral in the spotlight.
The show is scheduled for 03rd October, 2026, at the Hattori Ryokuchi Park, in Osaka, with Wayo.
The blast off is from 1.00 pm onwards.
However, before he checks out the Osaka scene, Chitral has another important date in his itinerary – a spectacular Sri Lankan musical extravaganza at the Sydney Opera House, in Australia.
The concert is titled Rhythms of Sri Lanka and will be held on 23rd August, 2026.

Back in Colombo soon to oblige local rock fans
Although Chitral Somapala is, indeed, a big name, as a rock artiste, he also revives the music of his parents, as well, often performing their music, along with his own songs, at live programmes.
In fact, the album ‘Dambulugale’, released in 2018, which is a tribute to his parents, famous Sri Lankan musicians P. L. A. Somapala and Chitra Somapala, turned out to be a massive hit, not only in Sri Lanka, but with Sri Lankans the world over.
The album, a compilation of various cover songs, previously written and performed by his parents, was dedicated to Chitral’s parents, and released on the 70th anniversary of Sri Lanka’s independence.
He also dropped ‘Chitral Somapala Live In Concert’, in 2023, with 22 tracks, and has several other releases to his credit.
Besides his rocking career, Chitral was asked by veteran film directors Chandran Rutnam, Asoka Handagama, Priyantha Colombage, Udayakantha and Shameera Naotunna to contribute his talent for their soundtracks, and he won a Presidential award and an International award for the movie ‘Let Her Cry’ by Asoka Handagama.
Chitral will be back in Colombo soon with another rocker for his fans, so watch out for Rock Meets Reggae.
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