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December – month to remember women in Buddhist History

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Buddhist texts have been pontificated on recently in Parliament by no less than the President of the country and the Leader of the Opposition. Stanzas in the language used by the Buddha were recited. The Prez substituted Angulimala who later became an arahant for the Buddha’s sworn enemy– Devadatta. Were these references to the Buddha and his teachings erudite and educative, calling forth “sadhu sadhu”? Not one bit! Laughter and embarrassment pervaded us ordinary Buddhists. A quote from Shakespeare in Merchant of Venice came to mind:

“The devil can cite Scripture for his purpose/ An evil soul producing holy witness

Is like a villain with a smiling cheek/ A goodly apple rotten at the heart”

I have no need of Parliamentary shenanigans. I write this on the Unduvap Poya day which is particularly significant to Sri Lanka and us women.

Theri Sanghamitta

It was on a full moon day in the month of Unduvap that Theri Sanghamitta arrived in the port of Dambakolapatuna in Jaffna bearing, it is said, eight saplings of the Bo Tree under which Siddhartha Gautama realized the Truth of Samsaric Life and became the Buddha. She was the daughter of Emperor Asoka and like her elder brother Mahinda Thera, took ordination. They were sent by their father to Lanka on requests made by King Devanampiyatissa: first for the new religion in India – fulfilled by Mahinda Thera in 247 BC, and later for a nun to start a nuns’ order. She arrived in 288 BC bringing with her many nuns, artisans and agriculturists. The Bo saplings were distributed to temples, it is said, and historically noted, that the sapling grown in the Mahamevuna Park in Anuradhapura still lives and is the world’s oldest living tree. She instituted the Meheni Sasna or Order of Bhikkhunis in the island. Mahinda Thera’s coming over not only consolidated Buddhism as the state religion; it also heralded a new flourishing of arts and culture. Theri Sanghamitta’s coming created a fresh impetus of freedom to women to choose the life they wished to lead.

Prajapati Gotami

Much venerated is the step-mother of Prince Siddhartha since it was her persistence and earnest request that started a Bhikkhuni Order.Prince Siddhartha’s mother, Mahamaya Devi, died a week after he was born. Her younger sister, who had an infant herself – Nanda – was given the responsibility of breast feeding and caring for the motherless infant. This she did with her relegating her own son to second place. King Suddhodhana made her his queen.

As a teenager gaining knowledge and achieving sports prowess, Prince Siddhartha told his father that he was not willing to be proclaimed heir to the Kapilavastu throne. He wanted his step-brother Nanda to be proclaimed thus. King Suddhodhana was angered but calmed by his wife Gotami who understood the young prince better. We are certain that just as wife Yashodara accepted her husband’s desire for taking to homelessness to seek the Truth, Prajapati Gotami too was sympathetic. When the Prince, now Buddha, visited Kapilavastu to see his father and family, Gotami may have extended the warmest welcome. Then, during another visit, she expressed her desire to become a Bhikkhuni. The Buddha refused the request.

Bhikkhu Nanamoli describes her quest in his The Life of the Buddha according to the Pali Canon thus as Narrators One and Two (Commentators of the present and past) explain it:

“The next rains – the fifth – was spent at Vesali… the north bank of the Ganges….

“In the months that followed, King Suddhodhana fell sick and died an Arahat. The Buddha again visited his native city.

“Mahapajapati Gotami came to him and said: ‘Lord, it would be good if women could obtain the going forth from the house life into homelessness in the Dhamma and Discipline declared by the Perfect One.

“’Enough Gotami, do not ask for the going forth….’”

But later, she walked hundreds of miles with many women desirous of taking higher vows and came to where the Buddha was, in Vesali.

She requested ordination from the Buddha through Ananda thrice and was refused. Ananda Thera taking pity on her and recognizing her determination reminded the Buddha of Gotami having been a most loving and caring mother to him. He relented then and agreed to ordain her if she was willing to take eight extra vows to the 200 odd that monks take.

Much has been said about the Buddha’s refusal: women are too weak, frivolous, would ruin the Sangha; the Buddha being male was sexist. Nonsense! Silly conjectures and useless arguments on this issue. A Burmese nun explained that the Buddha was busy organizing the Sangha and their conveying his Word far and wide, and did not want to be distracted. Further, he felt women were weak physically and would not be able to undergo the rigours of meditating in forests, cemeteries, as the practice then was. Additionally, they would be in danger when thus in solitary meditation from human and animal predators. However, with Gotami accepting his laid down condition and seeming so determined, she and her vast number of companions were ordained. And thus came to completion the four pillars of Buddhism: bhikkhus, bhikkhunis, male and female lay devotees.

Princess Yashodara

And thus I come to the woman of the Buddha’s time and up to now who I most admire, revere and feel great respectful affection for: Yashodara, wife in many samsaric existences to the man the Buddha was in past births.

I vividly remember the film Bimba Devi hewath Yashodara directed by Prof Sunil Ariyaratna and produced by H D Premasiri in which Yashodara walks many miles with her retinue of bhikkhunis to where the Buddha resides recollecting and retailing details of their lives. Old and feeble, she knows death is near and wishes to breathe her last where the Buddha is. Incidents are revealed from the time Siddhartha, in a previous eons ago life, vows in the presence of Deepankara Buddha he will be Gautama Buddha. She vows she will continue being his partner in his many lives. The film reverts several times to the walk of the brown clad bhikkhunis and sevikas in white, holding reed parasols as the voice of Yashodara recollects incidents in her life. At the end her voice records her arrival at Buddha’s abode. The Buddha is present at her death and has a stupa built over her ashes – in gratitude for her life of understanding companionship and devotion to him.

When Siddhartha indicated his desire to go to ascetism, she did not object. Her only request was that he leaves her when she is asleep. This he did the night their son Rahula was born. She never faulted him. She gave up palace comforts and took to frugal eating when hearsay conveyed to her the immense suffering he underwent before attaining Buddhahood . She did not go to meet the Buddha on his first visit to Kapilavastu; she only pointed out his father to Rahula. The Buddha came to her palace to see her and she is said to have fallen at his feet, sobbing. Though King Suddhodhana was bereft when the Buddha took away Rahula –aged seven – to be ordained, Yashodara understood even this act. She sent her son to ask his father for his endowment, knowing perhaps what it would be.

She died an arahant, with the Buddha present. Hers was a truly exemplary life, yet retaining feminity plus a firmness of mind.

Princess Hemamala

brought to Lanka the tooth relic of the Buddha saving it for posterity when India was reverting to Hinduism and Jainism. It had to be hidden so she carried it in her hair.A monk in a bana preaching on Wednesday December 7 acknowledged a great debt to women of Sri Lanka. He said that it is they who preserve Buddhism by helping to maintain temples and the Sangha. We also now have a Bhikkhuni Order of higher ordained nuns who, though in the background, preserve the Sasana and Theravada Buddhism in its pure form in this land.



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Rebuilding the country requires consultation

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A positive feature of the government that is emerging is its responsiveness to public opinion. The manner in which it has been responding to the furore over the Grade 6 English Reader, in which a weblink to a gay dating site was inserted, has been constructive. Government leaders have taken pains to explain the mishap and reassure everyone concerned that it was not meant to be there and would be removed. They have been meeting religious prelates, educationists and community leaders. In a context where public trust in institutions has been badly eroded over many years, such responsiveness matters. It signals that the government sees itself as accountable to society, including to parents, teachers, and those concerned about the values transmitted through the school system.

This incident also appears to have strengthened unity within the government. The attempt by some opposition politicians and gender misogynists to pin responsibility for this lapse on Prime Minister Dr Harini Amarasuriya, who is also the Minister of Education, has prompted other senior members of the government to come to her defence. This is contrary to speculation that the powerful JVP component of the government is unhappy with the prime minister. More importantly, it demonstrates an understanding within the government that individual ministers should not be scapegoated for systemic shortcomings. Effective governance depends on collective responsibility and solidarity within the leadership, especially during moments of public controversy.

The continuing important role of the prime minister in the government is evident in her meetings with international dignitaries and also in addressing the general public. Last week she chaired the inaugural meeting of the Presidential Task Force to Rebuild Sri Lanka in the aftermath of Cyclone Ditwah. The composition of the task force once again reflects the responsiveness of the government to public opinion. Unlike previous mechanisms set up by governments, which were either all male or without ethnic minority representation, this one includes both, and also includes civil society representation. Decision-making bodies in which there is diversity are more likely to command public legitimacy.

Task Force

The Presidential Task Force to Rebuild Sri Lanka overlooks eight committees to manage different aspects of the recovery, each headed by a sector minister. These committees will focus on Needs Assessment, Restoration of Public Infrastructure, Housing, Local Economies and Livelihoods, Social Infrastructure, Finance and Funding, Data and Information Systems, and Public Communication. This structure appears comprehensive and well designed. However, experience from post-disaster reconstruction in countries such as Indonesia and Sri Lanka after the 2004 tsunami suggests that institutional design alone does not guarantee success. What matters equally is how far these committees engage with those on the ground and remain open to feedback that may complicate, slow down, or even challenge initial plans.

An option that the task force might wish to consider is to develop a linkage with civil society groups with expertise in the areas that the task force is expected to work. The CSO Collective for Emergency Relief has set up several committees that could be linked to the committees supervised by the task force. Such linkages would not weaken the government’s authority but strengthen it by grounding policy in lived realities. Recent findings emphasise the idea of “co-production”, where state and society jointly shape solutions in which sustainable outcomes often emerge when communities are treated not as passive beneficiaries but as partners in problem-solving.

Cyclone Ditwah destroyed more than physical infrastructure. It also destroyed communities. Some were swallowed by landslides and floods, while many others will need to be moved from their homes as they live in areas vulnerable to future disasters. The trauma of displacement is not merely material but social and psychological. Moving communities to new locations requires careful planning. It is not simply a matter of providing people with houses. They need to be relocated to locations and in a manner that permits communities to live together and to have livelihoods. This will require consultation with those who are displaced. Post-disaster evaluations have acknowledged that relocation schemes imposed without community consent often fail, leading to abandonment of new settlements or the emergence of new forms of marginalisation. Even today, abandoned tsunami housing is to be seen in various places that were affected by the 2004 tsunami.

Malaiyaha Tamils

The large-scale reconstruction that needs to take place in parts of the country most severely affected by Cyclone Ditwah also brings an opportunity to deal with the special problems of the Malaiyaha Tamil population. These are people of recent Indian origin who were unjustly treated at the time of Independence and denied rights of citizenship such as land ownership and the vote. This has been a festering problem and a blot on the conscience of the country. The need to resettle people living in those parts of the hill country which are vulnerable to landslides is an opportunity to do justice by the Malaiyaha Tamil community. Technocratic solutions such as high-rise apartments or English-style townhouses that have or are being contemplated may be cost-effective, but may also be culturally inappropriate and socially disruptive. The task is not simply to build houses but to rebuild communities.

The resettlement of people who have lost their homes and communities requires consultation with them. In the same manner, the education reform programme, of which the textbook controversy is only a small part, too needs to be discussed with concerned stakeholders including school teachers and university faculty. Opening up for discussion does not mean giving up one’s own position or values. Rather, it means recognising that better solutions emerge when different perspectives are heard and negotiated. Consultation takes time and can be frustrating, particularly in contexts of crisis where pressure for quick results is intense. However, solutions developed with stakeholder participation are more resilient and less costly in the long run.

Rebuilding after Cyclone Ditwah, addressing historical injustices faced by the Malaiyaha Tamil community, advancing education reform, changing the electoral system to hold provincial elections without further delay and other challenges facing the government, including national reconciliation, all require dialogue across differences and patience with disagreement. Opening up for discussion is not to give up on one’s own position or values, but to listen, to learn, and to arrive at solutions that have wider acceptance. Consultation needs to be treated as an investment in sustainability and legitimacy and not as an obstacle to rapid decisionmaking. Addressing the problems together, especially engagement with affected parties and those who work with them, offers the best chance of rebuilding not only physical infrastructure but also trust between the government and people in the year ahead.

 

by Jehan Perera

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PSTA: Terrorism without terror continues

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When the government appointed a committee, led by Rienzie Arsekularatne, Senior President’s Counsel, to draft a new law to replace the Prevention of Terrorism Act (PTA), as promised by the ruling NPP, the writer, in an article published in this journal in July 2025, expressed optimism that, given Arsekularatne’s experience in criminal justice, he would be able to address issues from the perspectives of the State, criminal justice, human rights, suspects, accused, activists, and victims. The draft Protection of the State from Terrorism Act (PSTA), produced by the Committee, has been sharply criticised by individuals and organisations who expected a better outcome that aligns with modern criminal justice and human rights principles.

This article is limited to a discussion of the definition of terrorism. As the writer explained previously, the dangers of an overly broad definition go beyond conviction and increased punishment. Special laws on terrorism allow deviations from standard laws in areas such as preventive detention, arrest, administrative detention, restrictions on judicial decisions regarding bail, lengthy pre-trial detention, the use of confessions, superadded punishments, such as confiscation of property and cancellation of professional licences, banning organisations, and restrictions on publications, among others. The misuse of such laws is not uncommon. Drastic legislation, such as the PTA and emergency regulations, although intended to be used to curb intense violence and deal with emergencies, has been exploited to suppress political opposition.

 

International Standards

The writer’s basic premise is that, for an act to come within the definition of terrorism, it must either involve “terror” or a “state of intense or overwhelming fear” or be committed to achieve an objective of an individual or organisation that uses “terror” or a “state of intense or overwhelming fear” to realise its aims. The UN General Assembly has accepted that the threshold for a possible general offence of terrorism is the provocation of “a state of terror” (Resolution 60/43). The Parliamentary Assembly of the Council of Europe has taken a similar view, using the phrase “to create a climate of terror.”

In his 2023 report on the implementation of the UN Global Counter-Terrorism Strategy, the Secretary-General warned that vague and overly broad definitions of terrorism in domestic law, often lacking adequate safeguards, violate the principle of legality under international human rights law. He noted that such laws lead to heavy-handed, ineffective, and counterproductive counter-terrorism practices and are frequently misused to target civil society actors and human rights defenders by labelling them as terrorists to obstruct their work.

The United Nations Office on Drugs and Crime (UNODC) has stressed in its Handbook on Criminal Justice Responses to Terrorism that definitions of terrorist acts must use precise and unambiguous language, narrowly define punishable conduct and clearly distinguish it from non-punishable behaviour or offences subject to other penalties. The handbook was developed over several months by a team of international experts, including the writer, and was finalised at a workshop in Vienna.

 

Anti-Terrorism Bill, 2023

A five-member Bench of the Supreme Court that examined the Anti-Terrorism Bill, 2023, agreed with the petitioners that the definition of terrorism in the Bill was too broad and infringed Article 12(1) of the Constitution, and recommended that an exemption (“carve out”) similar to that used in New Zealand under which “the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person” committed the wrongful acts that would otherwise constitute terrorism.

While recognising the Court’s finding that the definition was too broad, the writer argued, in his previous article, that the political, administrative, and law enforcement cultures of the country concerned are crucial factors to consider. Countries such as New Zealand are well ahead of developing nations, where the risk of misuse is higher, and, therefore, definitions should be narrower, with broader and more precise exemptions. How such a “carve out” would play out in practice is uncertain.

In the Supreme Court, it was submitted that for an act to constitute an offence, under a special law on terrorism, there must be terror unleashed in the commission of the act, or it must be carried out in pursuance of the object of an organisation that uses terror to achieve its objectives. In general, only acts that aim at creating “terror” or a “state of intense or overwhelming fear” should come under the definition of terrorism. There can be terrorism-related acts without violence, for example, when a member of an extremist organisation remotely sabotages an electronic, automated or computerised system in pursuance of the organisation’s goal. But when the same act is committed by, say, a whizz-kid without such a connection, that would be illegal and should be punished, but not under a special law on terrorism. In its determination of the Bill, the Court did not address this submission.

 

PSTA Proposal

Proposed section 3(1) of the PSTA reads:

Any person who, intentionally or knowingly, commits any act which causes a consequence specified in subsection (2), for the purpose of-

(a) provoking a state of terror;

(b) intimidating the public or any section of the public;

(c) compelling the Government of Sri Lanka, or any other Government, or an international organisation, to do or to abstain from doing any act; or

(d) propagating war, or violating territorial integrity or infringing the sovereignty of Sri Lanka or any other sovereign country, commits the offence of terrorism.

The consequences listed in sub-section (2) include: death; hurt; hostage-taking; abduction or kidnapping; serious damage to any place of public use, any public property, any public or private transportation system or any infrastructure facility or environment; robbery, extortion or theft of public or private property; serious risk to the health and safety of the public or a section of the public; serious obstruction or damage to, or interference with, any electronic or automated or computerised system or network or cyber environment of domains assigned to, or websites registered with such domains assigned to Sri Lanka; destruction of, or serious damage to, religious or cultural property; serious obstruction or damage to, or interference with any electronic, analogue, digital or other wire-linked or wireless transmission system, including signal transmission and any other frequency-based transmission system; without lawful authority, importing, exporting, manufacturing, collecting, obtaining, supplying, trafficking, possessing or using firearms, offensive weapons, ammunition, explosives, articles or things used in the manufacture of explosives or combustible or corrosive substances and biological, chemical, electric, electronic or nuclear weapons, other nuclear explosive devices, nuclear material, radioactive substances, or radiation-emitting devices.

Under section 3(5), “any person who commits an act which constitutes an offence under the nine international treaties on terrorism, ratified by Sri Lanka, also commits the offence of terrorism.” No one would contest that.

The New Zealand “carve-out” is found in sub-section (4): “The fact that a person engages in any protest, advocacy or dissent or engages in any strike, lockout or other industrial action, is not by itself a sufficient basis for inferring that such person (a) commits or attempts, abets, conspires, or prepares to commit the act with the intention or knowledge specified in subsection (1); or (b) is intending to cause or knowingly causes an outcome specified in subsection (2).”

While the Arsekularatne Committee has proposed, including the New Zealand “carve out”, it has ignored a crucial qualification in section 5(2) of that country’s Terrorism Suppression Act, that for an act to be considered a terrorist act, it must be carried out for one or more purposes that are or include advancing “an ideological, political, or religious cause”, with the intention of either intimidating a population or coercing or forcing a government or an international organisation to do or abstain from doing any act.

When the Committee was appointed, the Human Rights Commission of Sri Lanka opined that any new offence with respect to “terrorism” should contain a specific and narrow definition of terrorism, such as the following: “Any person who by the use of force or violence unlawfully targets the civilian population or a segment of the civilian population with the intent to spread fear among such population or segment thereof in furtherance of a political, ideological, or religious cause commits the offence of terrorism”.

The writer submits that, rather than bringing in the requirement of “a political, ideological, or religious cause”, it would be prudent to qualify proposed section 3(1) by the requirement that only acts that aim at creating “terror” or a “state of intense or overwhelming fear” or are carried out to achieve a goal of an individual or organisation that employs “terror” or a “state of intense or overwhelming fear” to attain its objectives should come under the definition of terrorism. Such a threshold is recognised internationally; no “carve out” is then needed, and the concerns of the Human Rights Commission would also be addressed.

 

by Dr. Jayampathy Wickramaratne
President’s Counsel

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ROCK meets REGGAE 2026

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JAYASRI: From Vienna, Austria

We generally have in our midst the famous JAYASRI twins, Rohitha and Rohan, who are based in Austria but make it a point to entertain their fans in Sri Lanka on a regular basis.

Well, rock and reggae fans get ready for a major happening on 28th February (Oops, a special day where I’m concerned!) as the much-awaited ROCK meets REGGAE event booms into action at the Nelum Pokuna outdoor theatre.

It was seven years ago, in 2019, that the last ROCK meets REGGAE concert was held in Colombo, and then the Covid scene cropped up.

Chitral Somapala with BLACK MAJESTY

This year’s event will feature our rock star Chitral Somapala with the Australian Rock+Metal band BLACK MAJESTY, and the reggae twins Rohitha and Rohan Jayalath with the original JAYASRI – the full band, with seven members from Vienna, Austria.

According to Rohitha, the JAYASRI outfit is enthusiastically looking forward to entertaining music lovers here with their brand of music.

Their playlist for 28th February will consist of the songs they do at festivals in Europe, as well as originals, and also English and Sinhala hits, and selected covers.

Says Rohitha: “We have put up a great team, here in Sri Lanka, to give this event an international setting and maintain high standards, and this will be a great experience for our Sri Lankan music lovers … not only for Rock and Reggae fans. Yes, there will be some opening acts, and many surprises, as well.”

Rohitha, Chitral and Rohan: Big scene at ROCK meets REGGAE

Rohitha and Rohan also conveyed their love and festive blessings to everyone in Sri Lanka, stating “This Christmas was different as our country faced a catastrophic situation and, indeed, it’s a great time to help and share the real love of Jesus Christ by helping the poor, the needy and the homeless people. Let’s RISE UP as a great nation in 2026.”

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