Features
Commemorating the ‘Saint of the Gutters’
by Bryan Nicholas
Much has been written about Mother Teresa who has been a controversial figure both during her life and after her death, Widely admired by many for her charitable works, she was also praised and criticized for her anti-abortion views.
The year was 1910, the day August 26, in a little town in Skopje, (the current Capital of the Republic of Macedonia), a girl who was named Agnes Gonhxa Bojaxhiu was born to Albanian parents. She was the girl who was later to become the “Saviour of the Poorest of the Poor” – the woman who has been variously addressed as – ‘The Mother of Mercy” – “India’s Angel of the slums” – “Saint of the Gutters”. Whatever one would refer to her as, she was a woman who experienced God’s call in such an intense and personal way that she took a path that gave up the creature comforts most of us crave for.
At the age of 18 she submitted to the call of God and entered Loretto Convent in Dublin, Ireland. She took her first profession in 1931 and was to be known as Sister Teresa, after her patroness, St. Therese of Lisieux.
As the majority of the Loretto Nuns in Ireland served in India, she too got a teaching assignment in Loretto Convent, Calcutta, and having taken her final profession on May 24, 1937 where she was to be known as Mother Teresa, following Loretto custom.
However, it was on September 10, 1946, on a train journey from Calcutta to Darjeeling, Mother Teresa received the “call within a call” which was to give rise to the Order of the Missionaries of Charity. After two years of servicing on the streets of Calcutta, Mother Teresa requested and received Vatican permission to start a diocesan congregation which would officially be erected as a religious institute on October 7, 1950.
She was a living model of humility and love. When she picked up her first inmate on a Calcutta Street, her face half eaten by ants and rats, Mother Teresa said, “it would be like touching the abandoned Christ.”
Honour after honour were showered upon her for her humanitarian services and among the Awards she received was the “Padma Shri” (Lord of the Lotus) conferred in 1962 by the Indian Government, for her commitment to the poor of the slums in Calcutta. This was the first instance this award was given to a non-Indian national.
That same year she was awarded the “Ramon Magsaysay Award” for Peace & International Understanding. This is an annual award made to Asian individuals achieving excellence in their respective fields, and was established to perpetuate former Philippine President Ramon Magsaysay’s ‘s example of integrity in governance, courageous service to the people, and pragmatic idealism within a democratic society In commemoration of the 1963 encyclical letter Pacem in terris (Peace on Earth) of Pope John XXIII, the “Pacem in Terris Peace and Freedom Award” was given to Mother Teresa in 1976, to honor her achievements in peace and justice in the world.
In 1969 the Indian Government bestowed on her the “Jawarhalal Nehru Award” for ‘Dedicated Service to Humanity’ and in January 1971 Pope Paul VI awarded her the first “International Pope John XXIII Peace Prize.”
Established in 1972, the Templeton Foundation awarded her the inaugural “Templeton Prize” in 1973 for her extraordinary efforts to help the homeless and neglected children of Calcutta, work which inspired millions of others around the world. This was six years before she received the Nobel Peace Prize in 1979. The prize is awarded to an individual for outstanding contributions in affirming life’s spiritual dimension, whether through insight, discovery, or practical works, based on the decision of a panel of distinguished judges from various academic disciplines and religious traditions – Hindus, Christians, Jews, Buddhists, Muslims and atheists.
In 1978 she was the recipient of the “Balzan Prize” for Humanity, Peace and Fraternity among People’s, awarded by the International Balzan Prize Foundation, and in 1979 received the “Patronal Medal ” awarded jointly by The Catholic University of America and the Basilica of the National Shrine of the Immaculate Conception for her distinguished service in the advancement of Marian devotion, theology, and general appreciation of the place of the Most Blessed Virgin Mary in the life of the Catholic Church.”[
It was in 1979 that Mother Teresa became a household name throughout the world when she was awarded the “Nobel Peace Prize” for her respect for the individual human being, for his or her dignity and innate value. However, she sent word to the organizers that her acceptance of the prize was on the condition that every cent would be spent on the poorest of the poor. She refused the conventional ceremonial banquet given to laureates, and asked that the cost be diverted to the poor in Calcutta.
She raised eyebrows at the Awards Ceremony held on the December 10, 1979 when she started her acceptance speech with the words – let us pray the prayer of Saint Francis of Assisi. She had made sure that a copy of the prayer was placed on the seat of all those present. In fact, her Sisters say this prayer every morning before breakfast. On receiving the Nobel Peace Prize Mother Teresa was asked – “what can we do to promote world peace?” Her answer was simple – “Go home and love your family”

The very next year, in 1980, she was awarded the highest Indian Award – ‘The Bharat Ratna’ and in 1982 conferred with the “Companion of the Order of Australia” which is the highest general award of Australia. In 1983 Her Majesty Queen Elizabeth II invested her with the highest British Award, the prestigious “Order of Merit”.
The Presidential Medal of Freedom awarded by the President of the United States of America for especially meritorious contribution to world peace was made to Mother Teresa in 1985 by President Ronald Reagan. The award is made to individuals selected by the President or recommended to him by the Distinguished Civilian Service Awards Board.
In 1995 she was invested by the Republic of Croatia with “The Grand Order of Queen Jelena“. The Order is named for Croatian Queen Jelena, who ruled during the tenth century and is known as the Mother of the Croatian Kingdom, the Poor and Widowed Mothers.
She was once again honoured by the United States of America in 1997 when she was awarded with the “U.S. Congress Gold Medal” in recognition of her outstanding and enduring contributions through humanitarian and charitable activities, Recipient of the “John F. Kennedy Award” for her untiring and dedicated work towards humanity in 1971, and the “12th UNESCO Education for Peace Prize” in 1992, and in 1993 received the First “Rajiv Gandhi National Sadbhavana Award“.
When I met this ‘Mother of Mercy’ when she visited Sri Lanka – the few words exchanged with that wrinkled faced individual known as the ‘Angel of the Slums’ inspired and awed me. Her self determination, her trust in the unfailing providence of God for her work. Awards and publicity meant nothing to her as her parting words to me was – “we don’t’ work for glory or for money, we work for GOD.”
Her work knew no caste, creed, religion, politics or language. It was a complete surrender and dedication to the sole cause of caring for the unwanted, unloved and uncared for in society – the poorest of the poor, as could be witnessed from some incidents in her life which have been overlooked.In 1982, Mother Teresa persuaded Israelis and Palestinians, who were in the midst of a skirmish, to cease fire long enough to rescue 37 mentally handicapped patients from a besieged hospital in Beirut.
When the walls of Eastern Europe collapsed, she expanded her efforts to communist countries that had rejected her, embarking on dozens of projects. Mother Teresa also traveled to help the hungry in Ethiopia, radiation victims at Chernobyl, and earthquake victims in Armenia. In 1991, Mother Teresa returned for the first time to her native region and opened a Missionaries of Charity Brothers home in Tirana, Albania.
During her lifetime and even after her death, Mother Teresa was consistently listed by Gallup’s List of Widely Admired People to be the single most widely admired person. In 1999, she was ranked as the “most admired person of the 20th century.” Notably, Mother Teresa out-polled all other volunteered answers by a wide margin, and was in first place in all major demographic categories except the very young.
Former U.N. Secretary-General Javier Pérez de Cuéllar once said: “She is the United Nations. She is peace in the world.” Nawaz Sharif, former Prime Minister of Pakistan said that Mother Teresa was “A rare and unique individual who lived long for higher purposes. Her life-long devotion to the care of the poor, the sick, and the disadvantaged was one of the highest examples of service to humanity.”
The process of documenting the life and virtues of a holy man or woman cannot begin until five years after death. This waiting period ensures that the person has an enduring reputation for sanctity among the faithful. However, Pope John Paul II put Mother Teresa on the fast track for Sainthood when he permitted the beatification examination process to begin just two years after her 1997 death, and in 2003, beatified her after the Vatican recognized the healing miracle of an Indian woman’s prayers to Mother Teresa, which caused her brain tumors to disappear.
As we celebrate the life that touched so many hearts of the downtrodden, the sick, the suffering, the destitute, the heart broken – the life of Mother Teresa who returned to her Creator on September 5, 1997 – let us say the prayer of peace that St. Fancis of Assis prayed, the opening prayer of Mother Teresa when she accepted the Nobel Peace Prize on December 10, 1979, in the Aula of the University of Oslo in Norway :
“Lord, make me a channel of your peace, that where there is hatred, I may bring love; that where there is wrong, I may bring the spirit of forgiveness; that where there is discord, I may bring harmony; that where there is error, I may bring truth; that where there is doubt, I may bring faith; that where there is despair, I may bring hope; that where there are shadows, I may bring light; that where there is sadness, I may bring joy.
Lord, grant that I may seek rather to comfort than to be comforted; to understand, than to be understood; to love, than to be loved. For it is by forgetting self, that one finds. It is by forgiving that one is forgiven. It is by dying, that one awakens to eternal life. Amen.”
Features
Addressing human rights needs multi-pronged approach
by Jehan Perera
The ongoing 63rd session of the United Nations Human Rights Council, which runs from September 7 to October 7, 2026, in Geneva is important to Sri Lanka. Its outcome will send a signal to other international actors, including the European Union, as to whether Sri Lanka’s reform policy is on track. The written update on Sri Lanka, prepared by the Office of the United Nations High Commissioner for Human Rights under High Commissioner Volker Türk and presented by Deputy High Commissioner Nada Al-Nashif, has taken a more holistic approach to the government’s performance over the past year. It acknowledged the progress Sri Lanka has made under the NPP government in relation to accountability for financial fraud and other economic crimes. At the same time, the High Commissioner’s update made clear that progress in relation to economic crime cannot be equated with progress in relation to accountability for grave human rights violations committed during the armed conflict and in other periods of political violence.
The government may have felt sufficiently confident that its response to the High Commissioner’s update could be handled by its representative in Geneva and did not require the attendance of Foreign Minister Vijitha Herath. Sri Lanka’s representative Sumith Dassanayake called for a fundamental review of country-specific mandates within the UN Human Rights Council. Sri Lanka has been facing repeated scrutiny in the form of successive UNHRC resolutions from 2012 onwards. Ambassador Dassanayake argued that such mandates should not continue indefinitely and must be regularly assessed against measurable objectives and tangible outcomes. This may reflect confidence that its record of reform is beginning to receive recognition internationally. The reports and statements at the Human Rights Council acknowledged progress in the government’s efforts to address corruption and economic crime.
The government’s anti-corruption drive has included investigations into allegations involving individuals who held the highest political offices in the country. The arrest of former President Ranil Wickremesinghe in connection with alleged misuse of public funds, and the investigation into the controversial SriLankan Airlines Airbus transaction involving former President Mahinda Rajapaksa’s son, are examples of the reach of these investigations. The arrest of SLPP National Organiser and Member of Parliament Namal Rajapaksa in connection with allegations relating to the Airbus purchase scandal has also demonstrated that the government is willing to pursue cases involving politically powerful figures.
Wide Range
The ongoing investigations appear to encompass a wide range of parliamentarians and government members, both past and present. They suggest that accountability for corruption is not being confined to lower-level officials or to individuals who lack political influence. This is precisely the kind of accountability that the public has long demanded and that previous governments have too often failed to deliver. The government is also reaching into the upper levels of the military hierarchies of the past. The case in which 11 young men, most of them Tamil, disappeared after being abducted in Colombo between 2008 and 2009 involved allegations that some families were asked to pay ransoms. The investigation into this case has reached senior military figures. The willingness to pursue such cases is important because it challenges the assumption that those who exercised power during the war are beyond the reach of the law. Such cases would provide a practical test of whether the government’s commitment to accountability for economic crimes is part of a broader commitment to the rule of law.
Success in prosecuting corruption cannot substitute for justice for those who were unlawfully killed, disappeared, tortured or otherwise victimised. The UN report noted that there had been no recognition or accountability for crimes under international law, gross human rights violations and serious violations of international humanitarian law committed by all parties during the war. The government has yet to establish a credible and effective process to address the many cases of enforced disappearance, extrajudicial killing, torture and other serious violations. The government needs to take the international commitments it has inherited on human rights issues seriously. It needs to adopt a multi-pronged approach and go beyond focusing primarily on financial and corruption-related accountability.
Need Action
As a member of the international community, Sri Lanka has a responsibility to abide by the commitments it has made. It cannot selectively uphold international obligations postponing those that are politically difficult. Also, as a small country, Sri Lanka has a self-interest in ensuring the survival of international law, which is all that it has to protect it from the depredations of the bigger international actors. The erosion of international law by powerful states makes it all the more important that smaller states uphold the principles on which the international system is based. Sri Lanka cannot credibly appeal to international law when it is threatened from outside while disregarding its own obligations within. Sri Lanka also needs to win the confidence of its own population that it is committed to justice and equality for all. Public opinion polls and community-level research have disclosed that ethnic and religious minorities are appreciative of the sense of greater security they enjoy under the present government from ethnic or religious extremists.
But a sense of security is not the same as the fulfilment of rights. As far as the Tamil people are concerned, the government has yet to deliver on several of its specific promises. These include the long-standing problems of missing persons, the release of political prisoners who have been members of Tamil militant organisations, and the return of land taken over for military purposes during the war. The issue of Buddhist statues and archaeological sites found on their properties which are then taken from their control continue to trouble them especially as they see no signs of resolution of those disputes. The issue of pastureland in the east of the country in Mylathamadu is particularly concerning to them as they see orders by successive presidents, both President Ranil Wickremesinghe and President Anura Kumara Dissanayake, being disregarded on the ground. The Mylathamadu pastureland dispute is where traditional Tamil dairy farmers have engaged in multi-year protests against the ongoing encroachment of their ancestral grazing lands by Sinhalese crop cultivators relocated under government development schemes.
The government’s failure to hold Provincial Council elections is particularly troubling. The provincial council system is the only one that can provide the Tamil people and other ethnic minorities the opportunity to wield political power and exercise a measure of self-determination in the areas in which they are the numerical majority. The continued postponement of Provincial Council elections therefore has consequences that go beyond an ordinary electoral delay. It deprives communities of an important constitutional avenue for democratic participation and power-sharing. The ethnic and religious minorities appreciate what the government is doing in the larger national interest, but they must not be made to feel that their special concerns are being ignored. The government cannot resolve Sri Lanka’s entire legacy of rights violations overnight. But it does need to demonstrate that it is willing to move forward on multiple fronts, not only on a few.
Features
The emptying university: why are academics leaving?
by Hasini Lecamwasam
Brain drain in Sri Lanka is at an all-time high. The latest Human Flight and Brain Drain Index for 2024 shows that we are 16th of 175 countries on this count, and first in South Asia. That this is a crisis goes without saying. Brain drain affects all sectors, and is a huge strain on the resources of a developing country. Particularly in Sri Lanka, where considerable public investment is made in the moulding of professionals through the system of free education, this amounts to transferring the resources of poorer countries to richer ones with top migration destinations. It is, therefore, important to consider the push and pull factors behind skilled outmigration, specifically from the public university system of Sri Lanka, a key focus of the Kuppi column.
From frustration to exit
Several bitter realities in our crumbling public university system act as push factors in the migration decisions of academics. Many essays on this column have, over several years, attempted to highlight numerous aspects of this erosion. Perhaps, primary among them is the lack of adequate funding, which has debilitating ramifications for the system: very little investment is made in the up-keep of infrastructure (and even less in its expansion), resulting in serious constraints in accommodating growing batches of students and the wellbeing of the staff (particularly in regional universities); research funding is negligible, severely curtailing academics’ ability to effectively discharge their primary duty of teaching which should ideally be informed by their research (and the research of others, access to which is also, unfortunately, mediated by funding); a funding crunch also means a slash in (or greater constraints on) recruitments, increasing the workloads of academics, currently in service, and eating into the quality of their teaching and research.
What recruitments are done frustrate those with any faith in merit. As many of our interventions in this column have shown, recruitment processes are characterised by archaic selection criteria that place very little weight on a candidate’s postgraduate growth and the advantages of interdisciplinary training. Added to this is the general preference for ‘culturally compliant’ candidates who would not rock the boat too much. The combined effect is that those with the capacity and spirit to try out innovations in education are discouraged from joining or staying on in the public university system. Some, or many, of them may instead seek appointments abroad.
A thread that binds all of these problems together is pervasive hierarchy which, again, many interventions on this column have sought to highlight. It is the interest in preserving hierarchy that leads to the preference for alumni in recruitment processes. Hierarchy within universities can be particularly frustrating for younger faculty and women, who typically have to bear the brunt of the workload of their senior, often male, colleagues. In a context of funding, and, therefore, recruitment, restrictions, this translates into a disproportionate burden being placed on junior (usually female) faculty, seriously hindering their prospects of growing into successful academics due to the time constraints within which they have to operate. Junior academics, therefore, are more likely to look to educational institutions abroad for what they hope would be a different work culture that respects them more.
Ideological ruses
On top of these structural frustrations are also the workings of neoliberal ideology. For one, the nature of relations between the global metropole and peripheral countries like Sri Lanka largely dictates what is desirable and what is not. The apparent lifestyles of Western countries – from food to clothing, housing, appliances, and so on – have continued to lure people from the periphery with the promise of a ‘better’ life, alongside better career advancement opportunities. This, of course, masks much of the struggle that goes on behind the scenes to survive in Western societies. For instance, in most cases highly attractive public infrastructure such as roads, public transport, clean air, quality control of food, and so on belie the astronomical privatised costs of healthcare and education. Health insurance is usually mandatory and steep in most high-income settings, while even subsidised education (for which eligibility criteria are strict) creates a serious dent in household earnings. Of course, the happy images of glossy trams and gleeful international travellers don’t convey this.
A second ideological ruse is the myth of greater opportunities and recognition abroad. While there is no denying that local skilled sectors – be it higher education, health, civil service, or private white-collar positions – are replete with issues that inhibit merit-based professional advancement, the notion that things are fundamentally different in Western countries stems from an uninformed optimism. As is now increasingly known and discussed, Western labour markets are notoriously racialised, and equivalent skills are rarely treated as such. Instead, it is usually demanded that skilled migrants clear certain formal examinations in their host countries. In fields like medicine, this is followed by an interview that may also be racially prejudiced. Once these initial steps are cleared, remuneration reverts to square one irrespective of experience accumulated abroad, not to mention the many subtle aggressions, rejections, and trials one has to go through in the negotiation of everyday life. In the many cases where professional qualifications are used as leverage for a move abroad, sights are set on a better future for one’s children, which again is informed by the misplaced faith in greater opportunities and a lack of awareness of the factors outlined above. Needless to say, in the global swing to the Right, things have become even more challenging. In such a context, considering the few rare cases where skilled migrants live extremely comfortable lives as the norm becomes a dangerous misconception.
The two ideological pull factors mentioned above are complemented by a push factor, which has to do with a highly classed understanding of what a white-collar professional is due in their society. Many of these aspirations are clearly articulated in academic trade union action demanding separate quotas for school entry, increased fuel allowances, winning back the presently stalled vehicle permit scheme, salary hikes, and so on. While working people have every right to agitate for better material conditions, insofar as it remains unconnected to a broader movement for improving the conditions of the lot of the working class, it remains self-serving and very much within the class logic of capitalist society. Since these demands are articulated as a means of maintaining distinction, it is clear that they are not envisaged as part of a class movement. The frustration of not having these needs for distinction satisfied may push some to seek greener pastures abroad, at least financially, (perhaps as a means of social mobility based on it), only to be disappointed on most occasions.
What is to be done?
Addressing the systemic push factors listed above requires, first and foremost, greater allocations for free public higher education. This would immediately translate into more recruitments and less work per academic, and better research and teaching in the long haul. An increase in funding would also ideally lead to greater infrastructural investments, especially including improving the living conditions of those who work in regional universities amid untold hardships. Next, fairer, more creative, and, therefore, more effective recruitment policies are badly needed to attract talented individuals to university positions. Rather than carving out a ‘special category’ for academics to achieve this purpose, which is informed by a classed logic, this needs to be done through fundamental reforms in recruitment processes. Third, a persistent attack on the entrenched hierarchy within universities through internal reform is much called for. Reforming recruitment practices will go a long way towards addressing this. Measures should also be taken to introduce more stringent policies against SGBV (not to mention ragging, even though it is not directly connected to brain drain). Such measures would create a safer, fairer, and more attractive workplace, which would give more reasons for people to stay.
On top of greater allocations, we also need a transformation of our aspirations themselves if this situation is to change. That necessitates a kind of education capable of questioning the ‘paradise’ conception of Western societies, and lays bare their colonial material and ideological dimensions, in both their historical and contemporary manifestations. These colonial understandings of the ‘good life’, moreover, have devastating ecological implications for the planet, not to mention social justice. An education with the ability to transform this mindset would hopefully prove to be more than a mere path to social mobility, rather being a tool of social emancipation that renders mobility moot.
(Hasini Lecamwasam is with the Department of Political Science, University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Friends favourite Suzi Croner returns for Oktoberfest 2026
Charming audiences in Switzerland as Suzi Flückiger, Sri Lanka’s own Suzi Croner is coming home… for a very special occasion.
The bubbly former frontline vocalist of 90s band Friends will take the stage at a popular venue in Colombo for Oktoberfest 2026.
Known in Europe for her country and classic hits, Suzi has remained a much-loved name back home. This will be a rare chance for local fans to see her live and celebrate the voice behind so many Friends memories.
Oktoberfest 2026 in Colombo promises an evening of live music, traditional Bavarian food and beer, colourful dirndls and lederhosen, folk dancing, and plenty of community cheer.

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