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Emotions, learning, and democracy: Reviving the spirit of education

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“Tagore’s vision of education is developed for cultivating sympathy towards other humans and the environment alike.”

When a father becomes a gambler and his obligation to his family takes the secondary place in his mind, he is no longer a man, but an automaton led by the power of greed.
(Tagore, Nationalism, 2018)
(Excerpts of the keynote address at Annual Sessions at the Faculty of Education, The Open University of Sri Lanka––Empowering Minds: Education for New Era.)

As I am coming from the Humanities and Social Sciences and Performance Studies disciplines, I have a close affinity with education and education philosophy. I have also been engaged in the current debate on higher education, writing and presenting my ideas with the academia and the public domains. I have been motivated by the like-minded scholars (Senanayake, 2021; Amarakeerthi, 2013; Uyangoda, 2017 & 2023; Rambukwella, 2024; Jayasinghe & Fernando 2023; & Jayasinghe 2024) who have been continually discussing problems related to our education and the role of humanities and aesthetics within this sphere. Some of the recurrent themes I have raised in these writings are burning issues in our current education scenario.

Among them, the indoctrination, decline of the arts and aesthetic education in our education sector, and the importance of creative arts in human development were prominent. Hence, in today’s speech, I will continue this discussion and try to broaden the scope of it. The theme of today’s speech can be categorized in three areas of studies: emotions, education, and democracy. What I am going to present today is the role of emotion in education and how this new paradigm of education could lead to the democratic establishments in society. In this speech, I try to build a connection between these key areas of arts and aesthetic education, its vital ingredient of empathy, and how this empathic education supports democracy in the society. This argument will be further elaborated in the course of my talk.

We, as a nation, are on the verge of a transition. This transition has been gradually taking place in our society through the influences of neo liberal economic and political changes happening throughout the region. The glory of our free education system and the heritage we envisioned have also been challenged by the new developments of private educational institutions. These new trends have distorted the true meanings while diminishing the philosophical and moral values of education.

It is the skill acquisition that has come to the fore of the educational discourse. Skills that can be used in the social milieu, and can support the economic growth of the country have been commissioned for our curricula. This mantra has been circulated and supported by the governments which ruled this country for decades. We, as academics, have also adopted strategies to cater these policies to indoctrinate our children to become future entrepreneurs. All the philosophical and moral values of education have been reduced to produce mere labourers. Education is interpreted as a commodity, which is being sold in the market based on supply and demand. We are advised that if we cannot compete in the market, our survival is at stake.

Now, who are we? And, where are we? Where is our society heading? These simple but vital questions are important for us to rethink how we educate our children and what we gain out of it. What kind of society we have created today, as a whole after implementing those educational policies imposed by the authorities? Over the past few years, the world has gone through a myriad obstacles and difficulties facing a worldwide pandemic and devastating wars. After many centuries, we faced the Covid-19 pandemic which challenged us on how we live as a community. Over two years, we were locked down and were isolated from the world. We were locked down in our own houses and the social distancing was imposed reframing ourselves to be connected with each other.

Pandemic, Aragalaya and emotions

Pandemic introduced different ways of learning and teaching in our education sector. The traditional ways of teaching and learning were replaced by the online modes of learning. We started conducting seminars and lectures through online zoom technology and other modes to connect with our students. Students, somehow or other, connected with us through their mobile phones and other devices. The conception behind all these technological advancements implied that the education can be successfully delivered via online mode, and the cost can also be reduced drastically allowing the government to reduce the cost of education and infrastructure.

However, the vital concepts in the educational business, such as corporeality, subjectivity, intersubjectivity, temporality, and spatiality have been redefined and challenged. The learning and teaching were redefined in the virtual reality, reducing the values of interpersonal and corporeal connections between learners. We tend to believe that it is not important for the learner to be present in front of other learners but is enough for her or his virtual avatar to be present.

Soon after the taming of the pandemic situation, our society was shattered with the economic bankruptcy and social upheavals. The financial hardship experienced by the people of the country, resulted in demand for basic needs, cooking gas, petrol, and other important rations. Vigil and silent protests, followed by the mass movements and occupation, ignited the country’s largest non-party people’s struggle, Aragalaya.

Youth of the country encamped the Galle Face Green, and established alternative communal spaces. Cinema, school, community kitchen and even an alternative people’s university were established. Within a few days, many GotaGoGama encampments were established in major cities of the country demanding the President and the Parliament to resign. The new people’s democracy was established by people, for people. This mass movement not only showed us new ways of governing the country but also new ways of living as a community. Human connection and communal living were established until the military actions uprooted the GotaGoGama encampment.

You must be wondering why I am trying to recall this unpleasant past of our social memory. Why is it important for us to go back and see how we passed this phase of time and have come to this point today? As my key ideas are related to emotional education, empathy, arts, and democracy, it is important for us to revisit such a brutal past and learn lessons from it. The pandemic situation taught us how it is important for us, as human beings, to be connected and live with each other as a society.

The pandemic taught us the importance of revisiting communal life, which has sustained and enriched our lives for centuries. Aragalaya further emphasised the importance of communal struggle and co-living in order for us to establish a democratic society. Democracy cannot be sustained without human engagement. It is not something that the ruling government or an alien authority donates to us. It is something that is generated through human connections and collective will. If we clearly scrutinise those two phenomena we experienced in the recent past, it is evident that in the first phenomenon, the pandemic challenged our emotional engagement with others. In the second phenomenon, Aragalaya, we witnessed how important emotions are to reconnect with people and demand for democracy.

Anxiety of our time

Today, as educators, we are on the verge of resolving complex issues related to education. Information technology and AI have invaded the traditional teaching and leaning approaches. The role of the teacher is being challenged and also being shifted by artificial intelligence. The question arises, whether we have a key role to play in the lecture theatre or in the classroom when AI invades our positions. With technological advancement and artificial intelligence, our role as teachers and also what we teach are being challenged. Now, the question is what educational philosophy or theory is suitable for us to guide our next generation of learners’ what methods are appropriate for this new generation to learn and become valuable citizens for the country.

The argument that I want to bring forward is that in our education, we lost the key ingredient, which is the affective development in learning. In other words, we have not focused on how our learners should be equipped with emotional educational principles. Affective components of our education were marginalised or forgotten in favour of promoting skill development or manual learning. One of the reasons behind this lack is the way we conceptualised our educational policies, defining education in dichotomous ways.

For instance, as philosopher john Dewey says, ‘theory and practice, individual and group, public and private, method and subject matter, mind and behaviour, means and ends, and culture and vocation’ (Palmer et al., 2002, p. 197) are the ways that we defined our educational principles. Dewey’s educational philosophy is based on the key principle that the children should learn in the classroom where they learn the society through ‘miniature community and or embryonic society’ (Palmer et al., 2002, p. 196). It is vital for the students to learn this communal living, because in the larger canvas, they learn to live in the democratic society as elders. Communal empathy is thus a vital component in developing a healthy, democratic and caring society where each person has a place and respect.

Today, we focus on education, but the truth is we are living in a paradoxical era. Bruzzone (2024) argues that with this pandemic situation, the ongoing conflict between developed nations, and also the advancement of television and online technology, our young generation is in a conundrum. Living in these complex social terrains, our young generation is experiencing complex inner upheavals. He argues that,

The rhetoric of happiness and the entertainment industry keep children and adolescents in a state of intermittent distraction that prevents them from exploring their inner self, including its less appealing, grey areas. Cinema, TV, and video games elicit strong emotions, helping the young to evade the desert of boredom and apathy (Bruzzone, 2024, p.2).

Even though our young people are equipped with devices throughout their livelihood, more or less they are isolated. The media always exaggerates that with mobile technology and other online devices, we are connected to the world and are not isolated.

We also tend to think that we are a part of global citizenship. However, the truth is that most of us are becoming isolated though we are connected with others through technology. Hence, Bruzzone argues that in order to overcome such isolation, existential vacuum and indifference, people tend to experience adrenaline rushes through various risk behaviours, speeding, loud music, and psychotropic substances (Bruzzone, 2024).

Affective life

What I argue here is not to give up our engagements with the new technology or devices but to find ways of reawakening our emotional life within us. This affective life is still hidden in our life that our learners do not know how to find it; or rather, we have not taught them to unlock this emotional life within. Our education, as I argued earlier, does not have such intention or components where the learners can be equipped with emotional intelligence.

We have thrown away all the important aspects of such components in our educational system in favour of developing manual learners. These manual learners do not have such empathic life, affection, or emotional intelligence to deal with their own emotional lives, or they do not have knowledge to deal with others in the society. The result is what we have today: the merciless society where people are competing with each other to accumulate material wealth. Citing Galimberti (2007), Bruzzone further argues how this can create a societal issue when the individual cannot cope with his/her emotional life:

This inability to express and share emotions can sometimes explode, taking the form of uncontrolled aggression and impulsive and maladaptive ways of acting out: when this occurs, unacknowledged emotional experiences (of anger, frustration, a sense of inadequacy, fear, and so on) turn into words or acts of hatred and violence—usually towards vulnerable individuals–,flagging a growing dis-connect between acting, reasoning, and feeling: the heart is not in tune with thought nor thought with action (Bruzzone, 2024, p. 2).

Thus, our education has created this person who is struggling to connect with the heart; heart with the thought and thought with action. This dislocation of the heart with thought and action has resulted in developing antipathy towards the society. This antipathy also destabilizes the democratic social value systems. If we really need to re-establish a democratic society, we should first focus on our existing education system.

It is not all about how we integrate new technology and equipment to facilitate our learners but it is about how we allow our learners to first unlock their emotional life, and secondly think how they reconnect with the society. A new educational approach should be tailored to facilitate this vital objective. Hence, let me briefly discuss how creative arts and aesthetics can be useful for developing such individuals who will be empathic as well as critical towards the social changes taking place in this millennium.

At this juncture, it is important to revisit one of the key thinkers and an educational philosopher, Rabindranath Tagore. Tagore is one of the few philosophers who have been thinking and developing an alternative learning approach through his Vishva Bharathi concept. He established Shanti Niketan where this new approach was primarily being tested. Encapsulating his philosophy of learning, he argued,

For us, the highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing ourselves through expansion of sympathy and not dominating it, but comprehending and uniting it with ourselves in perfect union (Bhattacharya, 2014, p. 60).

As this statement clearly indicates, Tagore’s vision of education is developed for cultivating sympathy towards other humans and the environment alike. This education does not persuade the learner to think about his/her environment as something that can be commodified and utilized as material. The environment where the individual is living is also a living entity that is intertwined with human beings. Therefore, the individual should think in a different way to converge with the environment and find a place for co-living. In order to establish such an empathic educational approach, we need a different mode of educating young people. This Tagorean approach to education clearly emphasizes the value of the affective nature of education. It is the emotional life of the individual which is focused and cultivated through various means of teaching and learning.

Emotion and democracy

As of today, we lack this vital emotional component in our education. One of the fallacies behind this situation is that we tend to believe that emotions reside within ourselves, and they are private and personal. This is a misconception that is being sustained through our existing systems of education. However, on the contrary, emotions do not only provide richness to our own personal lives but they are also the primal tool that connects us with the outer world. In other words, we connect with other human beings in the society through our emotional arc. If the individual disconnects the communal engagement, this can result in destructive mannerism.

‘This disintegration of reciprocity, which weakens the social fabric, effectively leaves the individual isolated in a state of loneliness and uncertainty’ (Bruzzone, 2024, p. 13). This isolation and uncertainties of individuals can also have a negative impact on the healthy relationship with communities and, largely, on the democratic institutions. As scholars argue, this can be resulted in sustaining endogamous, xenophobic and violent neo-tribal grouping that have mushroomed in our society. This is what we have seen in the form of various nationalist upheavals in our society for the last few decades.

This tendency, therefore, leads us to further think about the value of emotional education and also its role in communal living. Further, emotions and emotional competency lead us to engage with other subjects, and also emphasizes that it is a bridge that is built between you and me and the world. When this bridge is broken, our connections between myself, you, and the world could be destabilized and shattered.

That is why scholars such as Bruzzone argue that ‘affectivity is also an ethical and political issue’ (Bruzzone, 2024, p. 12). It is ethical in the sense that my engagement or disengagement with the social beings are formed and developed through the emotional desires that I have inherited. Further, it is political, because, when the individual assumes that his/her existence relies on the communal existence, this assumption leads to political action of individuals. Hence, emotional education is vital for the healthy existence of a society. Cusinato, therefore, states that ‘emotional education is at the core of democracy’ (Cusinato Cited by Bruzzone, 2024, p, 13).

Finally, I would like to highlight one of the brilliant minds of our time, Prof Martha C. Nussbaum and her ideas on why arts education is vital for a continuation of democracy, and also how emotional education is important to achieve this (Helsinki Collegium, 2024). Today, as a civilization, we are confronting various and complex issues threatening the continuation of the human race. These key issues are not limited to countries or nations. They are applicable to all human beings currently living in the world.

Environmental crisis, global warming, food security, poverty, and war are some of the recurrent issues we face today. In order to focus on these larger humanitarian crises, how could we equip our students to think in broader ways to tackle these complex issues? Nussbaum provides us some important points to think on how we could design our education system where the individual can be more empathetic and passionately engage with worldly phenomena. According to her, we need citizens who have the capacity to think and see the world as other people see the world; need to develop the capacity for genuine concern of others, near and distant; teach real things about other groups in the society and learn to reject stereotypes; and promote accountability and critical thinking, ‘the skill and courage it requires to raise a dissenting voice’ (Nussbaum, 2016, p. 45-46).

Conclusion

Nussbaum’s recent works largely focus on how human emotions are connected to the establishment of democratic societies in the world. Arts, culture, and humanities play significant role in promoting positive emotions amongst participants. It also promotes wellbeing and happiness which are vital for a healthy society. Today, we have a new government. This government often emphasizes the importance of investing in education, from primary levels to higher education. They have shown the commitment to change the existing stale education systems which need drastic and constructive criticisms to change for a better system. Thus, we, as educators, thoroughly believe that it is time for us to revisit what we have taught and how we have taught our younger generation for decades. It is time for us to rethink new ways of tailoring our education system where we could promote empathy and develop empathetic citizens who care about others and the environment we live in.

Thank you.

References

Bhattacharya, Kumkum. 2014. Rabindranath Tagore: Adventure of Ideas and Innovative Practices in Education. Cham: Springer International Publishing.

Bruzzone, Daniele. 2024. Emotional Life: Phenomenology, Education and Care. Springer Nature.

Harshana Rambukwella. 2024. “The Cultural Life of Democracy: Notes on Popular Sovereignty, Culture and Arts in Sri Lanka’s Aragalaya.” South Asian Review, July, 1–16.https://doi.org/10.1080/02759527.2024.2380179 .

Helsinki Collegium. 2024. “Democracy and Emotions– a Dialogue with Philosopher Martha C. Nussbaum.” YouTube. June 6, 2024. https://www.youtube.com/watch?v=p3xdcfbE3KA.

Jayasinghe, Saroj. 2024. “Arts and Humanities in Medical Education: Current and Future.” Jaffna Medical Journal 36 (1): 3–6. https://doi.org/10.4038/jmj.v36i1.202.

Jayasinghe, Saroj, and Santhushya Fernando. 2023. “Developments in Medical Humanities in Sri Lanka: A Call for Regional and Global Action.” The Asia Pacific Scholar 8 (4): 1–4.https://doi.org/10.29060/taps.2023-8-4/gp2878.

Karunanayake, Panduka. 2021. Ruptures in Sri Lanka’s Education: Genesis, Present Status and Reflections. Nugegoda: Sarasavi Publishers.

Nussbaum, Martha C. 2016. Not for Profit Why Democracy Needs the Humanities. Princeton University Press.

Palmer, Joy, David Cooper, and Liora Bresler, eds. 2002. Fifty Major Thinkers on Education. Routledge.

Uyangoda, Jayadeva, ed. 2023. Democracy and Democratisation in Sri Lanka: Paths, Trends and Imaginations. 1st ed. Vol. 1 and 2. Colombo: Bandaranaike Centre for International Studies.

Short bio of the speaker

Saumya Liyanage (PhD) is an actor both in theatre and film and also working as a professor in Drama and Theatre at the Department of Theatre Ballet and Modern Dance, Faculty of Dance and Drama, University of the Visual and Performing Arts (UVPA), Colombo, Sri Lanka. Professor Liyanage was the former Dean of the Faculty of Graduate Studies, UVPA Colombo and currently holds the position of the Director of the Social Reconciliation Centre, UVPA Colombo.

Acknowledgements

The author wishes to thank Himansi Dehigama for proofreading the final manuscript of this keynote speech.

This keynote is delivered at the annual sessions of the Faculty of Education, Open University of Sri Lanka on the 6th of February 2025.

by Professor Saumya Liyanage
(BA Kelaniya, MCA Flinders, Australia, PhD La Trobe, Australia)
Department of Theatre Ballet and Modern Dance
Faculty of Dance and Drama
University of Visual and Performing Arts, Colombo, Sri Lanka



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Features

Sri Lanka-India MoUs and their implications

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President Dissanayake and PM Modi

Of the several MOUs signed by the President of Sri Lanka during Prime Minister Modi’s visit to Sri Lanka, the most consequential in respect of implications to Sri Lanka is the one associated with the Defence Cooperation.  Neither the public nor the Parliament is aware of its contents. What the public could glean about the scope of this vital MOU are from articles written by concerned citizens, like the one by Dr. Dayan Jayatilleka in the Daily FT of April 10, 2025. The source of his material is from statements made by the President during political rallies relating to the Defence Cooperation MOU. One such statement is cited below. This reflects a seismic shift in respect of Sri Lanka’s relations not only with India, but also with other Nation-States, that is disturbing to say the least, because of its implications on Sri Lanka’s autonomy to act independently as a sovereign Nation-State and define its own destiny; a status Sri Lanka defended for nearly 2500 years despite repeated interruptions over the years.

SECURING ASSISTANCE

Justifying the need for Defence Cooperation with India, President Dissanayake is reported to have stated the following at an election meeting in Galle:

“We need security in this region.  We need to safeguard the security of this region. We should secure the assistance of those who have greater technological capacities in defence, greater skills in defence. If not, how can a country move forward? …. For 76 years the world developed rapidly in science and technology. The world developed rapidly in military science.  Now, what should we do? We must secure the assistance of those states which have accepted new science and technology. Don’t we have to do that”? (Ibid).

 There are two pivotal issues that arise from the President’s comments. The first is discarding the principle of SELF-RELIANCE (SR). SR is the bedrock of Sri Lanka’s civilizational values. The inspiration to rely on one’s SELF to evolve answers to inscrutable questions or to challenges that present themselves as insurmountable comes from the single-minded approach adopted by Lord Buddha in his search for liberation. His attempts to seek the assistance of others failed him. It was the relentless determination to find the answers himself to what he was looking for, that enabled him to realise his goal; a goal that has benefited mankind.

The role model set by him was what inspired the spirit of SELF RELIANCE that enabled Sri Lanka to create a civilisation that was unique over millennia. It was not created by military conquest. It was not created by developing “military science”. The monuments left behind are a testimony to the ingenuity and skills of the People of Sri Lanka. It was they, who developed the technologies needed for the Sri Lankan nation to lead a life of peace and contentment.

Throughout Sri Lanka’s history, its sovereignty has been repeatedly violated and its territory vandalised by invading armies. Whenever such invasions occurred, liberation and freedom came from military strategies developed and adopted by those within by relying on SR. They did not go running to sign MOUs seeking assistance from militarily powerful nations. On the other hand, whenever our Rulers sought the assistance of external powers, such as the Dutch, to get rid of the Portuguese who had invaded the country, the Dutch ended up colonising the whole country for nearly 150 years until they lost it to the British, who in turn colonised for a further 150 years. The Defence Cooperation MOU with India has the potential to repeat that history.

SAFEGUARDING REGIONAL SECURITY

The President has stated: “We need security in this region. We need to safeguard the security of this region”. If this is a policy of this government, in what way could Sri Lanka contribute towards the “security of this region”? Is there a clear understanding as to how Sri Lanka and India are going to undertake safeguarding the security of the region?  Whatever it may be, there is no doubt that the contribution Sri Lanka can afford to make is insignificant compared with what India would be making because it is in India’s self-interest as an aspiring Global Power to make the region secure. Furthermore, because of this disparity, the MOU would entitle India to enforce its will as to how regional security is exercised. Does this not amount to sacrificing Sri Lanka’s strategic autonomy?

If it did, would it not compel Sri Lanka to be under the hegemony of India; a condition that would only bolster the security of India based on India’s notion that the security of India depends on the security of Sri Lanka, meaning a weakened Sri Lanka under the control of India? On the other hand, if Sri Lanka exercises its independence and acts in pursuit of its own self-interests, and such actions do not mesh with that of India in its pursuit of becoming a global power, there would be consequences.

Therefore, any arrangement that compromises the independence of Sri Lanka and its ability to exercise its Self- Reliance has to be mindful of India’s interests.  This does not mean that Sri Lanka should not heed India’s concerns and interests.  Instead, it only means pursuing Sri Lanka’s interests while being conscious of India’s sensibilities, as it was with the Chinese “research vessel”. However, under a Defence Cooperation MOU, it would be India that would decide the parameters as to whether to permit entry of foreign vessels or not; a constraint that would compromise Sri Lanka autonomy to pursue its self-interests.

IMPACT on FOREIGN POLICY

An alignment with a power that the President describes as: “We sincerely applaud the way India has positioned itself not only as a regional power, but also as global power” (Ibid), means Sri Lanka has decided to disassociate itself with its long cherished position of being Non-Aligned as a founding member of Non-Aligned Movement, that morphed recently into being Neutral in the context of emerging Great Power rivalries in this region.    By aligning exclusively with a country that is positioning itself to be a global power and at the cost of distancing itself in its relations with other Global Powers, comes not only at a cost that Sri Lanka cannot afford to bear in the background of overdue debt to them, but also a degree of dependence that is unknown and unfamiliar to independent Sri Lanka.

The need to seek exclusive relations with India is in the hope that India would assist Sri Lanka in case such a need arises because Sri Lanka does not have the needed “military science” to defend itself, not realising that there is no free lunch; a fact attested by Sri Lanka’s own history.  The President and this Government must accept the hard reality that Sri Lanka or any other small country can ever hope to match the degree of “military science” capabilities that Global Powers possess. At the end of the day, it is a smart strategy that matters more than the stacks of military hardware by countries such as Sri Lanka; a fact demonstrated by David’s sling shot against the might of Goliath.

For instance, Sun Tzu, in “The Art of War”, states: “What is essential for leaders, generals, and ministers in running countries and governing armies is no more than … peak efficiency of knowledge and strategy is to make conflict altogether unnecessary. To overcome others’ armies without fighting is the best of skills”. It is clear from the wisdom of the ages that effective intelligence gathering and appropriate strategy is far more relevant for the security of a Nation such as Sri Lanka than relying on the unrealistic notion of military science to ensure its security.

CONCLUSION

During an election rally, the President is reported to have stated that there is a need not only to “safeguard security for the region”, but also that Sri Lanka “must secure the assistance of those states which have accepted this new military science technology” if Sri Lanka is to move forward. These objectives are to be incorporated in a Defence Cooperation MOU with India.

How Sri Lanka is to contribute to “safeguarding the security of the region”, or what form and type of the assistance Sri Lanka expects from India, is not made public. Despite such lacunae, the implication of any form of Defence Cooperation exclusively with a country such as India that is “positioning” itself to be a global Power or one that is already recognised as a Global Power, is bound to affect Sri Lanka’s relations not only with other Global Powers but also with other countries as well.

Furthermore, exclusive alignment with one Power means that Sri Lanka has decided to ditch not only the principle of Non-Alignment and its concepts that it championed for decades, but also, more appropriately, Neutrality, in the emerging context of Great Power rivalries in the region. Such exclusive arrangements for assistance with one country compel Sri Lanka to be in the vortex of India and its interests, the consequence of which for Sri Lanka is to be a vassal State of India.

The nearly 2,500-year old history of Sri Lanka has been to resist and defend such attempts. Throughout its history Sri Lanka has relied on its own strengths and abilities and created the spirit of Self-Reliance modeled on the example set by the founder of the religion of the majority of Sri Lanka. That is to develop its own strategies to create a unique civilization in which its People enjoyed peace and contentment. However, there were occasions when weak leaders abandoned the rewards of Self-Reliance and sought the assistance of the Dutch to overcome the threat of Portuguese occupation, and ended up being colonized for over nearly 150 years. The planned Defence Cooperation MOU with India could very well be a repeat of that history; an outcome that would permanently ensure India’s security.

The attempt to seek external assistance to “move forward” is founded on the misguided concept that without the military and technological strength of external agents, Sri Lanka cannot move forward. In view of the fact that countries such as Sri Lanka cannot ever hope to match the capabilities of those who have advanced military technologies, the choice left to Sri Lanka is to be guided by the wisdom of the ages cited above, and develop “efficiency of knowledge and strategy”.

That means, the compelling need for Sri Lanka to develop its Intelligence and strategic capabilities to a very much higher level than what exists today so that Sri Lanka is in a position to make conflict both internal or external unnecessary. The importance of strategy over Military capabilities is starkly made evident by the experience of the US in Vietnam. Notwithstanding the fact that the US possesses the most advanced military hardware in the world, the US lost the war in Vietnam because of a wrong strategy. The US relied totally on the capabilities of their military hardware and forgot the strategy of David’s slingshot. The hope is that the President is made aware of these lessons of history.

 by Neville Ladduwahetty

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Prof. Lal Tennekoon: An illustrious but utterly unpretentious and much -loved academic

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Prof. Lal Tennekoon

Professor Basil Laliputhra Tennekoon, Emeritus Professor of Civil Engineering at the University of Moratuwa, was called to rest on 30 March 2025 at the age of 82. He was educated at S. Thomas’ College, Mt. Lavinia, where he won the Miller Mathematics Prize in 1960, an achievement that gets one’s name on a board in the college hall. The prize is named after Rev. Edward Miller, the fifth warden of the school, who had read mathematics at Cambridge. Young Tennekoon fulfilled this early promise, obtaining first class honours in civil engineering from the University of Peradeniya in 1965. There were many Thomians who entered the engineering faculty with him, including Shanthi Kumar Rasaratnam (now holding an MBE for services to water engineering in the UK), Mano Ponniah (who later played first class cricket for Cambridge and All-Ceylon), and Gerard Rodrigo (subsequently a Marxist development economist).

Lal Tennekoon went on to complete his PhD at Cambridge University in 1970, on the behaviour of foundations on sandy soils. Other notable Peradeniya graduates/academics who completed PhDs in Cambridge around this time included Alagiah Thurairajah (1962, on shear properties of soils), Munidasa Ranaweera (1969, on the finite element method applied to limit analysis) and Vickramabahu Karunaratne (1970, on plasma physics) – halcyon days for Peradeniya engineering, no doubt. For six years after his PhD, Tennekoon was attached to the Faculty of Engineering at Peradeniya, teaching at both undergraduate and postgraduate levels. He joined the Katubedda Campus of the University of Sri Lanka in 1975 and became a Professor of Civil Engineering at the University of Moratuwa in 1984 and Senior Professor in 1994. Moratuwa was fortunate to obtain his services. When I once suggested that his moving to Moratuwa was a result of “the best people gravitating to the best places”, his rejoinder was that he would have found it difficult, after he got married to Preethi, to keep pace with Thurairajah’s work ethic in the Peradeniya soil mechanics lab!

He guided the fortunes of the Civil Engineering Department as its Head from 1980 to 1985, during which time the annual undergraduate intake was increased from 50 to 100, and a new civil engineering complex was constructed to accommodate that increase. He also steered the Faculty of Engineering as its Dean for 10 months in 1994/1995, when there was sharp division in the university regarding the continuation of the NDT programme within the Faculty.

Professor Tennekoon’s main research interests were based around the problems facing the geotechnical engineers of this country. These were in the areas of: (i) Shallow foundations in low lying areas containing peat and organic clays; (ii) Pile foundations terminating on rock; (iii) Landslides and the stabilisation of slopes; and (iv) Site Investigations for all types of civil engineering structures. He also chaired the Moratuwa University’s Senate Research Committee from around 1998 to 2002 and was responsible for setting up the Research Awards Scheme, which contributed significantly to raising research quality at the university.

Over his illustrious career, he provided assistance to many development projects in the country during their planning, design and construction stages, in the collection and interpretation of geotechnical data. Notable contributions have been in (i) the Environmental Improvement Project for the city of Colombo; (ii) the Southern Highway Project from Colombo to Matara; (iii) the Beira Lake Restoration Project; and (iv) several multi-storeyed building projects such as Ceylinco Celestial Towers, Crescat Towers, HNB Tower, Bank of Ceylon Tower, Central Bank Tower and Havelock City Project. He worked closely with Geotech (Pvt) Ltd, where his close friend Eng. Parakrama Jayasinghe was Managing Director. At times he enlisted the services of his colleagues, most of them his juniors. The consideration paid by this senior engineer to the disciplinary competencies of his younger associates only served to increase our own reciprocal respect for him.

Professor Tennekoon served as the principal author for the development of two standards for the Institute of Construction Training and Development (ICTAD), in which his research findings were also incorporated. The two standards were in the areas of ‘Site Investigation’, and ‘Pile foundations end bearing on rock’; and were published by the Sri Lanka Standards Institution (SLSI). He was a Founder Member of the Sri Lanka Geotechnical Society (SLGS) in 1987; and held its Presidency from 1994 to 2000. He was recognised for his contributions to the Geotechnical Engineering profession in Sri Lanka by the SLGS at an International Conference organised by the Society in 2007. The Institution of Engineers Sri Lanka bestowed on him an Award for Excellence in 2008. He was elected a Fellow of the National Academy of Sciences of Sri Lanka in 2013.

In April 2003, Professor Tennekoon was invited by the Government of Sri Lanka to be part of a team for implementing the World Bank funded project for the Improvement of Relevance and Quality of Undergraduate Education (IRQUE). This was a 6-year project where the major component was the establishment of a Quality Enhancement Fund (QEF). This was to be a strategy in which quality and relevance were to be improved through the entire university system by the implementation of a competitive funding scheme. Professor Tennekoon was responsible for the implementation of this QEF component, which often involved choosing between competing study programmes. His dispassionate judgment and clinical impartiality ensured the smooth operation of this project; it also endeared him to virtually the entire university community in Sri Lanka. Some of us wondered whether he was deserting his primary calling to engineering through this involvement, but he was only broadening his horizons. He later became passionate about outcome based engineering education, and chaired the Accreditation Board of the Institution of Engineers, Sri Lanka, responsible for accrediting engineering programmes under the Washington Accord.

Twenty eight years ago, Lal Tennekoon suffered a massive heart attack and was in the intensive care unit for many days. His loving wife Preethi and his children Layanthi and Banuka rarely left the hospital premises, at times camping out on its staircases, as I recall. Theirs was clearly a very loving family. How fortunate that we all got him back from the brink of death. From a private communication he circulated to some of us soon after, I am aware that he was extremely grateful to all who attended on, ministered to and prayed for him. He himself looked after his wife caringly, eschewing all professional and other engagements, towards the end of her life. Preethi’s demise hastened his own.

Professor Lal Tennekoon was an illustrious but utterly unpretentious and much loved academic; a greatly sought after and highly respected geotechnical consultant; and a passionate advocate for outcome based engineering education. His twin concerns for practice oriented research on the one hand and engineering education on the other, continue to be nurtured by those he engaged with. His geotechnical expertise endures in the careers of his one-time students, all now emeritus or full professors themselves – Professor Anuruddha Puswewala (rock mechanics); Professor Athula Kulathilake (slope stability); Professor Saman Thilakasiri (piled foundations); Professor Udeni Nawagamuwa (environmental geotechnics); and Professor Nalin de Silva (shallow foundations).

Professor Priyan Dias (a student and later colleague of Professor Lal Tennekoon)

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Sri Lanka’s foreign policy amid geopolitical transformations: 1990-2024 – Part VII

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President Sirisena and Prime Minister Wickremesinghe during the Yahapalana government

(Continued from yesterday)

 China and Sri Lanka discovered that their interests were closely aligned in the evolving post-war strategic landscape. China served as a vital diplomatic shield for Sri Lanka, particularly in countering UN resolutions amid international scrutiny over its actions. For China, Sri Lanka was a crucial link in the Belt and Road Initiative, serving as a strategic hub for infrastructure investment in the Indian Ocean region.

Since 2009, Sino-Sri Lanka relations have expanded rapidly across multiple sectors. China has emerged as Sri Lanka’s leading source of foreign direct investment (FDI), funding large-scale infrastructure projects such as the Hambantota Port, Mattala Airport, the Southern Expressway, the Norochcholai coal power plant, and a $500 million expansion of Colombo’s South Harbour. In May 2013, the two countries signed a Strategic Cooperative Partnership (SCP), encompassing trade, investment, financial assistance, and strategic cooperation. The geopolitical implications of these developments are evident in projects like the Trincomalee-based Sri Lankan Air Force maintenance workshop awarded to a Chinese firm.

These initiatives triggered reactions from regional powers, particularly India and Japan, which view them as components of China’s expanding “Maritime Silk Road” and “String of Pearls” strategy in the Indian Ocean. India and the United States have formally conveyed concerns to Sri Lankan authorities about the strategic implications of China’s involvement in the Hambantota Harbour and Colombo Port City projects. Sri Lanka’s foreign policy has shown little strategic foresight and diplomatic acumen in managing this delicate situation.

Foreign policy Dilemmas of Yahapalanaya:  Breakthroughs and Vacillations

The domestic context of foreign policy shifted once again when the National Unity Government (NUG), commonly known as Yahapalana government, came to power following the Presidential election on January 8, 2015. The blatant democracy backsliding since 2009, coupled with misuse of power, widespread corruption and state extravagance, gust a political wind—originating within civil society—that ultimately unseated the seemingly invincible Mahinda Rajapaksa regime. A new discourse on democracy and good governance emerged, shaping the narrative in guiding political development. Soon after coming to power, the Yahapalana government introduced the 19th Amendment to the Constitution on April 28, 2015, as an initial step toward broad democratic reforms. The amendment imposed checks on the President’s executive powers and included certain provisions to promote good governance.  The country’s political atmosphere changed markedly after the unseating of the Mahinda Rajapaksa regime.

As far as foreign policy is concerned, the Yahapalana government signaled its willingness to engage more constructively with the international community, particularly the United Nations, departing from the confrontational approach of its predecessor. This shift was evident in several key developments. In March 2015, the U.S. Commission on International Religious Freedom (USCIRF) visited Sri Lanka, followed by the UN Working Group on Enforced or Involuntary Disappearances (WGEID) in November—the latter marking its first visit in 16 years. The government’s changed approach was most notably demonstrated at the 30th Session of the UN Human Rights Council, where Sri Lanka collaborated with other Council members to co-sponsor the resolution Promoting Reconciliation, Accountability, and Human Rights in Sri Lanka, which was adopted by consensus.

The initial steps taken by the Yahapalana

government in democracy building and good governance helped restore democratic credibility of Sri Lanka before the international community. The focus on good governance, accountability, and anti-corruption resonated with Western countries that champion these principles in the international arena.  In addition to the 19th Amendment to the Constitution, there were other initiatives in that direction. The right to information was incorporated into the Fundamental Rights Chapter of the Constitution, making it a judicially enforceable right. A key milestone in this regard was the enactment of the Right to Information Act, which, after a prolonged gestation period, was finally implemented in February 2017. Meanwhile, the process of drafting a new constitution began with the transformation of Parliament into a Constituent Assembly. A Steering Committee was established, which submitted its interim report on September 26, 2017.

The international pressure that was mounting on Sri Lanka before 2015 was eased significantly due to the Yahapalana government’s approach to national reconciliation. This approach was built on four key main pillars: truth-seeking, the right to justice, reparation, and non-recurrence. As an initial step, the government appointed the Consultation Task Force on Reconciliation Mechanisms (CTFRM) on January 26, 2016.

Amid changing domestic dynamics, Sri Lanka’s foreign policy priorities were redefined, particularly in relation to its three geopolitical spheres. The Indian Ocean once again became a priority in foreign policy, reflected in the establishment of the Indian Ocean Secretariat under the Prime Minister’s purview. Recognising shifts in the regional and global balance of power—across South Asia, the Indian Ocean, and beyond—the Yahapalana government sought to restore balance in its foreign policy. India, an emerging blue-water naval power, is Sri Lanka’s closest neighbour. China, a rising superpower with an expanding naval presence in the Indian Ocean, remains Sri Lanka’s principal source of foreign direct investment. Meanwhile, the United States, the dominant naval power in the region, continues to play a crucial role.  Sri Lanka’s economic ties also shaped its foreign policy calculus. While India is its second-largest trading partner, China remains a major investor. At the same time, Western markets continue to be vital for Sri Lanka’s exports, with 27% of total exports going to the United States, 27% to the EU, and 10% to Britain. India is Sri Lanka’s second largest trading partner.

Sri Lanka has preferred to be in the Indian Ocean framework rather than the broader Indo-Pacific construct. Recognising the strategic volatility of the region, the Yahapalanaya government maintained that the dominance of the Indian Ocean by any single power would be detrimental to Sri Lanka’s national interests. At this critical juncture, a small island state like Sri Lanka cannot afford to be a passive observer. Sri Lanka has consistently championed a peaceful and stable maritime environment. Ensuring freedom of navigation and securing sea lanes of communication remain central to this vision.

The Yahapalana Government prioritized economic diplomacy. Recognising the global shift in economic and financial power toward ‘emerging Asia’, the government understood that the Indian Ocean was becoming a focal point of global economic influence. In this context, a key policy challenge was determining how best to leverage Sri Lanka’s strategic location and human capital to integrate into Asia’s economic growth.

Sri Lanka’s deepening economic crisis, particularly its mounting debt repayment challenges, had profound implications for its foreign policy under the Yahapalana government. In an effort to mitigate its balance of payment problem, the government signed a controversial agreement in August 2017 with China Merchants Port Holdings (CM Port), leasing a 70% stake in the Hambantota Port for 99 years in exchange for $1.12 billion. This deal not only underscored Sri Lanka’s growing dependence on Chinese investment to manage its financial distress but also highlighted the complex interplay between economic crisis and strategic foreign policy decisions. While the agreement carried significant political and geopolitical ramifications, Sri Lanka’s options at the time appeared severely limited.

Although the Yahapalana government prioritised economic diplomacy, its track record in this area was not impressive. Efforts to revive the economy through foreign investment yielded underwhelming results. The government worked hard to secure Sri Lanka’s qualification for the U.S. Millennium Challenge Corporation (MCC) compact grant. Ultimately, in April 2019—toward the end of its tenure—MCC offered Sri Lanka a $480 million outright grant to upgrade urban transport, modernise the land registration system, and build rural roads connecting highways. Similarly, the Yahapalana government entered into an agreement with the Japan International Cooperation Agency (JICA) for a Light Rail Transit (LRT) project under highly concessional terms. However, the project failed to take off before the 2019 presidential election.

The Yahapalana government’s indecision and delays were evident in the development of the East Container Terminal (ECT). After prolonged uncertainty, the Sri Lanka Ports Authority (SLPA) finally signed a tripartite agreement with the governments of Japan and India in May 2019 to develop the terminal. However, before finalising the restructuring of the India-Japan joint venture and the capital infusion plan, the Yahapalana government collapsed.  The government’s hesitation in making critical policy decisions, even after initiating processes with major international partners, has eroded Sri Lanka’s credibility on the global stage.

Given the significance of the Tamil Diaspora in the international public sphere, engaging with them remained a key challenge in Sri Lanka’s post-war foreign policy. Successive Sri Lankan governments, both during and after the war, struggled to establish a constructive dialogue with the Tamil Diaspora, largely due to their failure to recognise its diversity. As Foreign Minister of the Yahapalana Government (2015–2017), Mangala Samaraweera made a concerted effort to engage with the Diaspora, particularly the Global Tamil Forum (GTF), aiming to integrate them into Sri Lanka’s national reconciliation process. However, his initiative remained largely personal and lacked broader government support. Following his departure from the Foreign Ministry in mid-2017, the effort lost momentum.

The Yahapalana government struggled to sustain its initial momentum in promoting democracy and good governance, ultimately failing to maintain a consistent policy direction. Indecision and frequent policy reversals came to define its domestic governance. A key example was its approach to transitional justice. While the government initially demonstrated enthusiasm for establishing the Office on Missing Persons (OMP), this commitment soon waned. By the time the Consultation Task Force on Reconciliation Mechanisms (CTFRM) submitted its final report in November 2016, the initial drive had significantly diminished. Notably, neither the President nor the Prime Minister attended the report’s handover, signaling a lack of political will. After prolonged delays, the OMP was finally established in March 2018—almost two years after its initial proposal, highlighting the government’s slow and inconsistent approach to key reforms.

Divisions within the government emerged before its second year in office, preventing a unified stance on key policies, including foreign affairs. On critical issues, the President, Prime Minister, and Foreign Minister often voiced conflicting positions, creating confusion. This persistent inconsistency left the international community uncertain and bewildered.

The rift between the President and the Prime Minister of the Yahapalana Government reached a crisis point on October 26, 2018, when the President dismissed the Prime Minister and appointed Mahinda Rajapaksa in his place. The Supreme Court later ruled the President’s actions unconstitutional and reversed his decisions. However, this exposed the underlying tensions within the Yahapalana Government, turning a hidden cold war into an open conflict that paralysed the country’s public administration. Meanwhile, the Central Bank bond scam inflicted irreparable damage on the government’s anti-corruption credibility. The faltering pace of democratic reforms, economic stagnation, and infighting within the political leadership created a bleak political atmosphere. In this context, the carefully coordinated suicide bombings on April 21, 2019, carried out by a little-known Islamic terrorist group, shifted the national discourse from democracy and good governance to security and strong leadership.

by Gamini Keerawella

(To be continued)

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