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Form-ation of Higher Education in Sri Lanka

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By Hasini Lecamwasam

Improving higher education in Sri Lanka is not only important, but essential and long overdue. However, seeking to achieve higher ‘quality’ by ‘form-ising’ the performance of teachers (or the practice of forcing the entire teaching-learning exercise into forms designed to communicate exactly what and what transpires in a classroom) may not be able to bring about the desired change. A new set of four forms introduced recently to this end requires, among other things, drawing up a minutely detailed plan of each and every lesson to be delivered in class, aligned with the Course Learning Outcomes (CLOs), in turn, to be aligned with the Programme Learning Outcomes (PLOs), which should all then be tied to the graduate profile, or the kind of graduate we seek to ‘produce’ at the end of it all. This may, on the surface of it, sound reasonable enough and not encourage serious debate or resistance because, after all, it is only some forms that need to be filled.

Form by tedious form, however, the teaching-learning process at state universities is becoming increasingly constricted, fragmented, monitored, controlled. In this piece, I wish to briefly ponder on the implications of these requirements and the larger trends they signal, while also attempting to reflect on what instead we may do to ensure ‘quality’ in the delivery of higher education.

The problem with form-ation

The larger ‘Quality Assurance’ (QA) landscape in which these developments take place was discussed in detail in an earlier Kuppi Talk by Kaushalya Perera. In a nutshell, QA seeks to standardise education such that study programmes can be assessed against each other, assigned numbers, and ranked accordingly. The deployment of overarching yardsticks for programmes with hugely varying mandates, methods, and content has been the subject of much critique lately the world over, not the least due to its rather warped understanding of ‘quality’ as something that can be objectively established through metrics and audits.

While I do not question the bona fide motives behind the initiative taken with the aforementioned forms, I do think serious reflection on where these developments push us in the longer term is needed. My primary reservation here has to do with the impact of this lesson-wise breakdown on the creative and democratic exercise that the teaching-learning process is supposed to entail. When each topic is broken down into such fine detail prior to the actual occurrence of the ‘lesson’ (for want of a better word), outcomes are foreclosed rather than collectively and organically evolving in the course of the ‘lesson’, which is particularly important to many of the subjects offered in the Arts Faculties. Exactly how many of us are actually quite so democratic in our classrooms is a valid question in this regard, and one I will return to. The point for me here, however, is that for those who do have a sincere commitment to such a democratic classroom environment, such forms and the limiting of the teaching-learning experience they constitute, may be tantamount to strangulation.

Even if the majority of us admit to being very controlling in our classrooms anyway, does that justify going one step further with these forms and institutionalising such control? Should not our commitment be to the emancipatory ideal, rather than simply what most are on board with? There should be meaningful space for creative, organic, and democratic teaching-learning processes to unfold for teachers who wish to make that choice, and for students to explore and think beyond the teacher’s frame of thinking. Micromanaging beyond the general content of a course (laid down in enough detail in the course syllabus) is inimical to even a possibility of democracy existing in the classroom and within the larger university space.

This complete subservience of the teaching-learning process to red tape signals a larger and troubling trend of corporatisation. Corporatisation may be defined as the restructuring of a publicly owned institution to be managed as a business place would be, with a view to privatising in the long term. In state universities, this shift is couched in the supposedly ‘progressive’ language of student-centered approaches and interactive classrooms, hijacked from the democratic pedagogy of the likes of Paulo Freire, but bereft of any of the emancipatory politics within which these methods assume meaning. Despite the use of these catch-phrases, however, such minutely detailed forms signal a return to an extremely teacher-centered model due to the absence of the possibility for students to meaningfully influence the outcome of a lesson, as it is predetermined for them.

The result, as the Kannangara report worried with remarkable foresight some 80 years ago, is students “with much knowledge and little understanding. They have not read books; they have “studied” texts. They cannot write, they produce essays after a set style. They can answer questions but not question answers … Their imagination has been stunted, their originality suppressed, their capacity for thought undeveloped, their emotions inhibited.”

What alternative can we propose?

A valid question countering what little resistance there is to form-ation asks how we can ensure the education we currently deliver is of an acceptable standard, and that everybody observes such. There seems to prevail tacit and widespread agreement that the ‘democratic nonsense’ within universities is what has allowed many to hide behind debates, deliberations, appeals to creative freedom, and so on, without actually doing their work.

In my view, this is an arbitrary causation to draw. Blaming internal democracy for negligence of duties fails to take into account the highly anti-democratic practices at universities that may better explain such behaviour.

Specifically, I think it is the rigidly entrenched hierarchy within universities that blocks the possibility of even dialogue, let alone debate, particularly when it comes to holding those higher-up in the ladder accountable for their actions (or the lack thereof, as the case may be). Hierarchy is why, among many other things, students cannot question the content or the methods chosen by their teachers. As previous Kuppi Talks have endeavoured to show, hierarchy is silently, and therefore very effectively, observed at every level, ensuring the trumping of students by teachers, juniors by seniors, women by men, minorities by the majority, and originality by tradition. It impedes questioning, stifles dissent, and smothers alternative thinking altogether. The problem, therefore, is not that we have too much democracy in universities, but too little of it.

We must make a sincere and sustained effort to radically democratise the university space by relaxing the classroom to allow open and honest exchange between students and teachers; changing the relations of power between seniors and juniors, starting with undoing the practice of deferential treatment; refusing to tolerate snide and not-so-subtle references to ways of dressing and similar gendered remarks; questioning the exclusive use of the majority language in official communications, as a starting point. In doing so, we would be subverting the crippling hierarchy that inhibits thought and practice within the university. Such a radical change geared towards improved quality through mutual accountability, for me, is the only acceptable way of introducing accountability to a space that, admittedly, sorely lacks it.

(Hasini Lecamwasam is attached to 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.



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Path to disaster

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Either we as a world have failed our human expectations to lead a normal life of peace and progress, or our leaders are nowhere close to offering that satisfactorily. Interestingly, war and destruction are not new phenomena to our civilization or to the world. We have been fighting wars in one way or the other. It seems we have been unable to evolve the right way to live with lasting peace.

The longer the Russia-Ukraine war goes on, the further hope of peace and recovery is pushed away. After all, months have passed, and everyday destruction and destitution have increased, not only in the war zones but beyond.

BY PRAVESH JAIN

It is a new-age world, intensely interconnected and interdependent like never before. What happens locally may soon spread globally. The longer the Russia-Ukraine war goes on, the further hope of peace and recovery is pushed away. After all, months have passed, and everyday destruction and destitution have increased, not only in the war zones but beyond.

The possibility of ending the war is not high. Today, the situation is such that everyone in the world is anxious about the morrow. The war is not just making the two warring nations bleed every day in many ways, it has impacted many other nations.

Europe is anxious to save itself from a hard winter, many others are concerned about how to revive their economies that the war has ravaged without visiting their borders. Thousands are dying, millions have become homeless, many innocents have gone to the grave for no fault of theirs, and many more cannot come out of closed doors in the war-impacted zones.

Inflation is growing exponentially, businesses are shaky, and the high hopes of a post-Covid boom have given way to terrible gloom. With rising unemployment, the youth are feeling hopeless. The scale of poverty is set to rise phenomenally; nations and governments around the globe are clamoring for solutions that are simply not there.

But amidst all this, the rising voices of war and revenge are filling the air and more plans are being hatched to intensify the war. For whatever reasons, one thing is conclusive.

Either we as a world have failed our human expectations to lead a normal life of peace and progress, or our leaders are nowhere close to offering that satisfactorily. Interestingly, war and destruction are not new phenomena to our civilization or to the world. We have been fighting wars in one way or the other. It seems we have been unable to evolve the right way to live with lasting peace.

Wars haven’t left us, and we have not stopped warring. It has been and is still around as a monstrous reality, teaching us to justify it as a necessary evil. But the evil is growing bigger by the day, and we remain unmindful of its perils. Time and again, we promise ourselves that we will not embark on wars again, but soon we seem to forget and get embroiled in them. What could the reasons behind this madness, or if I can say self-deceit, be?

After every war, we think and talk of peace. Then the very essence of our pledges evaporates into thin air. Are we thick-skinned, hypocritical, liars, unmindful, or simply incapable of keeping the promises that we make to ourselves?

This demands deep introspection. With the advent of pacifism in the late 19th and early 20th century, it felt like the world would embrace peace and harmony over violence. Then the First World War happened. The optimism at the start of the century was gone. There was widespread destruction, millions lost their lives, and several empires were reduced to rubble.

When the war ended, political leaders of powerful nations agreed on several treaties to ensure lasting peace and the world breathed a sigh of relief. That relief, however, was short-lived. Twenty years later a bigger war broke out. The Second World War was uglier and more destructive in all respects. It was the deadliest conflict in the history of human civilization, leading to a loss of around 80 million lives with several more being brutally affected.

Nobody wanted a third world war. So, nations sat down and decided to form a global body that would work towards ensuring world peace, and the United Nations was formed. Cut to a little less than a century later, and you will agree that the UN has become nothing but a symbolic organization that serves no practical purpose.

Several nations are in armed conflict with each other, and tensions are building across an increasing number of borders. It is as if war has been our way of life. This is not to say that devastating tactics are only used by the United States. Russia too uses these often, although only half as often as the US.

That may be not because of a lack of a will for supremacy, but because of the inability to afford the risks and resources so effortlessly. China, seeking to become the dominant power in the East and later the world, has also employed this methodology occasionally. And the intent is unfolding more vigorously along with matching actions. The question arises: why does the global leadership in general and the US in particular use mean to escalate conflict rather than defuse it?

Hasn’t anyone learned a lesson from the major world wars and their aftermaths? Nuclear conflict is a looming possibility, and everyone knows there will most probably be no human civilization left to tell the tales of that war.

On global forums, all nations repeatedly warn others to avoid nuclear war, but ground reality proves otherwise, as these same nations openly or secretly acquire nuclear weapons. That is the game plan, isn’t it While big nations churn profits from war, war-ravaged nations suffer brutal damage.

Aside from the destruction of their economies, the humanitarian losses are huge. Millions lose livelihoods if not their lives, families are displaced and the after-effects last for several generations. And this is when two nations clash across borders.

With the number of provocative tactics being applied by the USA around the world and Russia, China, and North Korea, adopting an eye-for-an-eye attitude in response, a third world war seems an increasingly likely possibility. To a neutral observer, this might seem childish, or even laughable. But there is nothing laughable about war, especially in modern times when almost every powerful nation is equipped with nuclear armaments.

What is frustrating is that world leaders do not recognize this. Or if they do, they don’t do enough to emphasize the point. Do our leaders ever realize that they are chosen by the people to lead them to progress and peace, not death and destruction? Are our leaders not accountable for their karma?

The karmic theory has its own bona-fide, unfailing principles. As you sow, so shall you reap. Often, I wonder what will happen to our leaders who flaunt their strength and arrogance and unleash acts of hegemony, rather than ensuring harmony for humanity to live in peace. Do they have no fear? Do they think that their power is eternal? Or are they simply not concerned about all this, blindly driven by their own misplaced missions?

Many questions arise in both mind and soul when one thinks of these destructive leaders. In many countries, the financial systems are fast collapsing and soon many banks may shut down. The world with its aspirations for better standards of living has been pushed a decade back. Every thinking human must have apprehensions about a dark future. (The Statesman/ANN)

(The writer is Chairman and Managing Trustee, Paras Foundation and can be reached at praveshjain@parasdyes.com)

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Twin personas; reaction long after the action

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I am pleasantly surprised and marvel too most times I read the editorial in The Island. Why? Because they are so very apt on the most current issue in the land. The editor has the clever knack of hitting the nail right on the head and is fearless even when the nail represents a VVIP.

Friday 25 November had the sharp, truth writing editor commenting on President Ranil W and his stunning metamorphosis from a peace promoting, democracy advocating politician to a persona that he himself says is Hitler like. And as the editor has written, one wondered if he and his immediate predecessor, Gotabaya Rajapaksa, had swapped bodies, for the former sounded just like the latter. Gota was expected to be a dictator; a monk called out to him to be Sri Lanka’s Hitler while his brother Basil bracketed him with the ‘Terminator’.

Ranil seems to hear cries for protection of human rights as a cover for violent protests. Gota, though an army man and later as a civilian, cosseted the army at great cost to the exchequer, did not threaten to bring the army out to quell protests. It was done once or twice: e. g at Rathupaswela and at an FTZ. These orders were not proven to be directly emanating from him nor directly connected to him. However, peace proclaiming Wickremesinghe with his new surname added on is outdoing the former army officer. He maintains the PTA and now says (probably in all truth and belief – scarce characteristics of politicians) that he will call out the army to quell protests, which have been and will be, mostly peaceful.

What this woman, a former teacher and counselor, opines with common sense and intuition is that he is going about it all wrong. He is inciting protest and lawlessness, even violence, since the youth of the country, with others, are utterly frustrated, angered, troubled and volcanic – waiting to erupt and so are the sideline catalysts: the terrorism promoting core politicized protesters of the IUSF, FSP and certain JVPers. Ranil should have been wiser and less outreaching, and negotiated with leaders of the groups mentioned, including trouble rousers like Stalin, and convinced them of the dire state the country is in. Negotiating with die-hard protesters may not be his cuppa; he shies away from direct contact with the hoi polloi. But talk to them he must. He should include persons like Guv CB to the negotiating table since Dr Nandalal Weerasinghe is one of the very few, if not the only high-up, that all respect. The rabble-rousers should be convinced, even threatened privately, that at this juncture what the country needs and the IMF promotes is encouraging money making projects, the surest and largest-inflow-of dollars earning tourism to resume and continue with peace prevailing in the country. With so many countries with so much to offer, why should tourists visit a near warring Sri Lanka? The reality of course is that this dot of an island has most to offer the tourist as pronounced by even Lonely Planet guides.

However, as is always the case, the country pleases but men in it are vile and utterly stupid. The protestors do not realize their protests will not change things immediately. But they most certainly cost the country much. These fire breathing, loud mouthed protestors and so-called protectors of peace and human rights are at present the principal harmers of the land.If after sincere one-to-one negotiation, some remain recalcitrant, then the police should be called in to deal with them.

Bang shut empty stable door

Mentioned many times before by Cass and other writers, Sri Lankans in general suffer short memories: will vilify a person today and praise him tomorrow not only because they are turncoats but because the people have forgotten and of course forgiven yesterday’s sins of leaders. Another characteristic is shutting the stable door once the horse has bolted. The preliminaries of the flight of the horse are seen but no alarm is raised. Once the horse has bolted; then come forth loud hues and cries of damage done.This last character trait of the Sinhala race mostly, was exhibited and exposed in the news telecast on MTV 1 Channel on Sunday November 27.

Villagers of a certain forest area, with voices raised women to the forefront, confronted a man who was in a new built, multi roomed hut-like construction. He seemed settled down. The crowd that walked across a vast area of bare land accused that the forest that covered this area had been illegally decimated. They demanded evidence of his right to settle down there. He said the police and other officials had cleared him. Trespassing was not even mentioned. Cass’ wonder at this loud fracas was why the fuss now with land bare and a house built when the villagers surely heard if not saw trees being felled en masse. Why had they not informed authorities then? Why wait for the deforestation and illegal building to be completed before protesting? Had they been waiting all these past months for the TV cameras to arrive to act angry and national minded?

It was suspected, if not known for sure, that vociferous Diana Gamage was a dual citizenship holder or maybe even a citizen of another country visiting her home turf. She was up front for long and since being made a State Minister by Prez Wickremasinghe, his hand guided by a crow pulling strings from even thousands of miles to the west, became prominently vociferous with forex earning projects foundationed on fun and good times. She proposed the growing of ganja plants; creating a Disney theme park; making Mannar an international gambling den and what else Cass fails to recall. Now firmly in Parliament as an elected member she faces the public rising up and declaring she is not eligible to hold a Parliamentary seat since the passage of A21 or 22. The mare had bolted to the green pastures by the Diyawanne and now people are a-rising to close the door she galloped through. Confine her at home with no powers and privileges or deport her to turf in her adopted country?

Bandula Gunawardena, holding the portfolio of Minister of Trade, held forth on the subject he thinks he is omniscient in. He claims economics as his forte of intellectual knowledge; certification of this fact being he was a tuition master in the subject. He refers to himself as Doctor Bandula G; the doctorate coming to him from where we know not. In a pontification in Parliament on the Sunday, he waxed eloquent on mismanagement of the Central Bank and trotted out figures in billions and decimals thereof of printed money. He blamed past CB persons. Why was this economist considering himself on par with Amartya Sen, Paul Krugman and Maynard Keynes, silent then when Nivaard Cabral kept the printing machines in the CB turning day and night churning out 5000 rupee notes? (PS. Cass wonders very much whether he has heard of Krugman and knows Keynes was one of the Bloomsbury Group. Cass can wager her life that he does not know who this group was).

Speaking of this Mr Cabral, he was recently seen on TV at a press interview passing the buck adroitly and proclaiming he was obeying orders to print money. Was he a robot and of whom?

Short take

A very good move was mooted recently in Parliament and will soon be law. Cass refers to the stricture that university students will be allowed one extra year after their graduating date whether they fail the final exam and wish to repeat or when they dodge sitting the final exam. Here again the closing of the loophole after damage is done. Firebrand Wasantha is said to have been in the University of Sri Jayawardenapura for eight solid years. Wasn’t this truancy of sitting the finals seen earlier? Authorities too scared to report the fact; saving their scalps by ignoring anomalies. just as they turn blind eyes to filthy and dangerous ragging in universities?

This land of ours which is truly incomparable, is derogatively a land like no other when speaking of it with tongue in cheek.

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Maris Stella College in 1950s and 60s

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By George Braine

Maris Stella College, Negombo, is celebrating its centenary this year. These are my recollections of the years I spent there.Maris Stella had classes from Standard Two. For lower and upper kindergarten (as they were called those days), all boys attended Ave Maria Convent, along with girls, of course. One teacher I recall is Sr. Mary Imelda, diminutive but a formidable force. As she taught, her two dogs, spoiled rotten by the children, roamed the classroom.

Maris Stella sits on the road that extends from Colombo to Chilaw, and beyond to Puttalam and Anuradhapura. Despite the heavy traffic on the road, the school displays a somewhat serene ambience because of the large, well maintained playground, and the lovely main building set some distance from the road. Two storied, with a lengthy Italianesque facade, the main building is reached along two narrow roadways lined by long, single storied classrooms. In the center, shaded by massive mara trees, is a smaller playing field – for soccer, softball cricket and gymnastics- in the 50s and 60s. These buildings, the trees, and the playing field, now a lush green, have been well preserved.

My father recalled that, during World War II, when Allied troops were stationed at the school, these mara trees were covered with camouflage nets to hide the anti-aircraft guns mounted below.

Teachers and students

My father had been at Maris Stella in the 1930s and 40s, and when I entered in 1957, some of his teachers were still there. Elias, dark, wizened, and with a tousle of grey hair, taught me in Standard 2. Capt. Jayamanne, a big man, tough as nails, had been the cadet platoon commander during my father’s time, and still was. Bro. Jonas had been in charge of sports for years. Obris, who taught English, had become the vice-principal. My father also recalled Bros. Nizier, Valentine, and Xavier, a Spaniard. Mahaboob, physical training instructor and Bro. Gerard had been his classmates. Undoubtedly, the most unusual teacher was Johannes, who taught Sinhala. The only teacher who wore a sarong to school, worn high up on the waist and held up with a broad belt, he had an owlish, scholarly air; our textbooks on Sinhala had been authored by him. Ms. Wallace, lustily playing the piano, taught us singing. Two younger teachers were Dabarera and Kurera.

One hilarious memory is that of Bro. Jonas, coaching the football team even during matches, running up and down the sidelines, grey hair and cassock flying. He was strict, liberal with the cane and slaps. Another is of Mahaboob, the PTI, in his impeccable polo shirt, pants, and tennis shoes, all in spotless white, taking us through various drills on the playground.

The principals during my time were Bros. Stanislaus and Peter, and the headmasters Bros. Nizier and Gerard.We were living near Ave Maria Convent when I joined Maris Stella, which meant a walk of more than a mile, crossing a railway track and walking along Main Street till I reached Copra Junction along the Colombo – Chilaw road. The street is chock-a-block with shops now, but, in those days, I only passed houses with well-maintained gardens, a couple of boutiques, a dispensary and a dental clinic. A well-off classmate was driven to school and passed me on the way, but never offered me a lift.

Most students walked to school or rode bicycles, in wave after wave. Others came by train or bus. The only person who drove was a senior student named Jayakody from Dankotuwa. This was extraordinary, when no teacher owned a car, and some rode rickety bicycles. His Peugeot 203 was parked under a mara tree while he attended classes and later stayed for football practice.

At Maris Stella, a Catholic school, most students were Catholic. But, ethnically, we were an eclectic band, marked by the Bharatha community and Burghers. The family names of schoolmates I can recall is evidence of this: Siriwardena, Jayawardena, Abeysekera, Swaminathan, Bolonghe, Salgado, Leitan, Tissera, Hettiaarachi, Jayamanne, Franke, Croos-Dabarera, Dabarera, Jayamaha, Coonghe, Aserappa, Rodrigo, Fernando, Pereira, Costa, Gomez, Mirando. Ives Swaminathan had immigrated from Mauritius, and sang French songs in a lovely voice.

After my brother entered Maris Stella, we were five cousins there: Roy and Lloyd Chelvaratnam, George Wambeck, George and Roy Braine. Roy C and Lloyd were in the Tamil stream. Two Georges and two Roys.Latin was compulsory from the Junior School Certificate (JSC) class. All that memorizations were intimidating, so I was relieved when the requirement was taken off when I reached the JSC class. But, Latin prevailed in the daily mass conducted at the chapel, and in the hymns sung there. I recited prayers and sang those hymns, without any idea of what was being said or sung.

Sports

Mention Maris Stella and sports during my time, and the name that springs to mind is Melvin Mallawaratchi. Tall and good looking, with a ready smile that lit up his face, Melvin was already legendary when I entered school. Our age gap was more than 10 years, so I had no opportunity to know him personally. All I knew was that, whenever he batted, he lit up the cricket field. I, along with other schoolmates, simply hero worshipped him.

Home games were thronged with enthusiastic spectators. When Melvin came to bat and took his stance, a collective hush fell on the ground.  Soon, we were cheering wildly as the ball sailed over our heads, over trees, onto the main road, or sped along to the boundary in a flash. In his stride, Melvin was unstoppable.

In one game against St. Anthony’s College, Wattala, I watched as he scored a blistering 96 in the second innings, having scored an unbeaten century in the first.  In 1957, playing Ibbagamuwa Central, Melvin had scored 96 in only 20 minutes, which included two sixers and 18 fours.

Melvin’s flamboyance did not stop at cricket. He was also a champion sprinter. Maris Stella’s rival school in Negombo, St. Mary’s, had a champion sprinter named Mello. At every meet where they met, he dueled it out with Melvin in the 100-yards sprint, running neck to neck. We stood near the finish line to see Melvin triumph every time.

Eddie and Rukmani

By 1958, we had moved to a house across the road from Maris Stella; 120 Colombo Road, if memory serves. Now, I only had a 5-minute walk to school. It also meant that we went to Sunday service at the Maris Stella college chapel.

Eddie Jayamanne and Rukmani Devi, husband and wife, were at the peak of their popularity. She was the reigning queen of Sinhala cinema, and the nightingale of Sinhala music. Eddie was less flamboyant, somewhat short, with curly hair and spectacles.  He was a comedian. Even to a mere schoolboy, Rukmani’s luminous beauty and grace was overwhelming.

So, on Sunday morning, a two-toned Buick convertible would drive up regally, passing those majestic mara trees, Eddie at the wheel, and the couple would walk up to the chapel. They did not put on airs, and behaved just like the rest of us, sitting on the benches, singing hymns, and walking up to the altar and kneeling to receive communion. After the service, they mingled and chatted. And nobody asked for autographs!

I think Eddie and Rukmani were fond of Maris Stella. They attended fund raising events, like the Maris Mela carnival and a football match, which I recall vividly. Their nephew, Gamini Jayamanne, was my classmate.

Scouting, and a school take-over

Cousin George Wambeck and I were Cub Scouts, Wolf Cubs as they were called those days. The chip-a-job weeks were the best, because we got to roam all over Negombo and beyond, with no adult supervision. Most people treated us kindly, giving 50 cents or even a generous rupee for the odd “job” we did, and also a snack and a soft drink into the bargain.

One day, cousin George and I, along with another friend, visited a relative’s house in search of a “job”. He had been drinking, and was stretched out on a hansiputuwa when we dropped-in. Thinking of having some fun with us, he assumed the role of a drill sergeant, lined us up, and put us through military “maneuvers”: attention, right turn, quick march, left turn, halt. Scouting doesn’t teach marching, and we were mere 8-year olds anyway. Our female cousins were watching from behind curtains, and we could hear the giggles. But, the man did reward us well, and also insisted that we have a meal before letting us go.On another day, we walked down Temple Road to Jaya-Ruk, the residence of Eddie and Rukmani. But they weren’t home.

Perhaps the most memorable event was planned take-over of schools by the government, in 1960. The Catholic church was opposed to the move. The conflict escalated, and, as a final resort, parents of students occupied some classrooms, bringing mats and pots and pans. They cooked, ate, and slept there. They came to “defend” the school, but from whom wasn’t certain. From a new principal appointed by the government, from the police, the army?

Classes were suspended, and we enjoyed loitering around the school, waiting for the confrontation to take place. Eventually, the matter was resolved, but, in Negombo, only Maris Stella and Ave Maria Convent remain as private fee-levying schools.

When my father moved to Nattandiya for work, my brother and I travelled to school from there, by steam train. We wore khaki pith hats and carried our books and lunch in little, cardboard suitcases. Every day was an adventure. Later, when father moved to Madampe, we were boarded at Maris Stella.

What I recall most from the boarding is the constant hunger. We didn’t have much pocket money, so gouging at the tuck shop was not an option. On Sundays, a long line of boarders was taken for a walk, most often to the beach. Going through town, the aroma from the thosai boutiques was irresistible. Despite Bro. Raphael, an Italian, keeping a sharp eye, boys would take turns to dart into the boutiques and buying up the vadais. Our pockets would be stuffed and we salivated at the feast to come.

In 1962, my last year at Maris Stella, my brother and I were boarded at a home on Temple Road. Bertram Fernando, a pioneer comedian of Sinhala cinema, also lived there. Every Sunday, a game of bridge went on for hours on the verandah around a round table. A regular attendee was Eddie Jayamanne, who drove up in his Buick convertible.

All our teachers named earlier have long departed. One by one, former classmates are also passing away. When I drive by Maris Stella now, the memories come flooding back. For some, the past is a foreign country. Not for me. Even after 60 years, the school anthem that we sang so robustly is fresh in my mind.

“All ye lads of Maris Stella proudly sing

May your voices boldly ring

Face life’s trials bravely

Act upon your motto gravely

Iter para tutum”

GEORGE BRAINE

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