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Future of Postgraduate Studies in Sri Lanka

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Employability Agenda and Indoctrination:

By Saumya Liyanage

(This paper was first presented as the keynote speech at the inauguration of the postgraduate studies in English and Education degree programme at the Faculty of Graduate Studies, University of Sabaragamuwa, Sri Lanka, on the 26 February, 2023)

Introduction

During my tenure as the Dean of the Faculty of Graduate Studies (FGS), University of the Visual and Performing Arts (UVPA), Colombo, I had opportunities to work with numerous postgraduate students coming from various disciplines, including performing arts, architecture, town planning, and media studies. Even now, I am supervising a couple of full-time research degrees: MPhils and PhDs. I have encountered many situations where our postgraduates grapple with various difficulties in pursuing their postgraduate careers and also experience difficulties in continuing and successfully completing their theses. As an academic who has gone through the same path, and with the support I received from my supervisors and administration, I feel that it is our responsibility to create a quality postgraduate culture where one can comfortably conduct research and submit a thesis while understanding the real meaning of postgraduate education.

Postgraduate culture

The term postgraduate culture is vital to understanding the nature and requirements of postgraduate education in Sri Lanka and elsewhere. The term culture emphasises a particular academic environment and the network of relationships that would enhance the postgraduate career. The academic environment encapsulates various research activities, seminars, and colloquia that are being conducted in universities, in collaboration with other higher education institutes and industry. Moreover, a network of relationships is also a vital component that enhances postgraduate career development. This includes how the faculties of graduate studies facilitate graduate students networking through various research activities conducted by the faculties and provide exposure to a wider academic discourse.

Employability agenda

Many postgraduate programmes in faculties of graduate studies and also undergraduate education are more likely to be changing towards the employability agenda (Gedye, Fender, and Chalkley 2004), steered by Government economic and labour policies. As mentioned by many scholars, for instance, Western economies are becoming increasingly based on knowledge, information, and communication (ibid., p. 382). This tendency has also been on the agenda for the Sri Lankan higher education sector while arguing the need to produce marketable graduates and professionally competent postgraduates from the National Universities. In line with this, many professionals, who want to develop their career goals, seek postgraduate opportunities. Their intention is to fulfil certain requirements that allow them to step forward in their chosen fields of interest. In return, Faculties of Graduate Studies offer professional diplomas and taught Masters degrees and PhDs for those who seek speedy qualifications.

This ‘employability agenda’ has discouraged the real meaning of a postgraduate career. Because this employability discourse is so strong, doing a Masters or a PhD nowadays is merely taking some weekend classes and submitting a minor thesis. The employability agenda is coming from quality assurance and other top-level policy-making bodies, while emphasising the need to find our own funding to run the State Universities. Further, as is happening elsewhere, postgraduate qualifications, particularly Masters and postgraduate diplomas, are such demanding products that they could be sold in the market for those who seek paper qualifications for career improvements. What I argue here is that the classical and deeper meaning pertaining to the postgraduate career and its true meaning of being a researcher in a higher education sector is being washed away or diminishing.

Noam Chomsky, one of the leading philosophers of this century, argues that there are two opposing poles of educational purposes that have been colliding for centuries. One is coming from the Enlightenment, which liberates all institutional frameworks of education but allows human beings to learn what they want. The other opposing argument is known as ‘indoctrination’. Indoctrination in education imposes certain structures and systems within which learning is moulded into a machine or labour-intensive work. Centuries-old Platonic utopianism is in action again in this century with the new light of neo-liberal economic and educational reforms.

As we all know, there are two categories in which one can register as a postgraduate and pursue a research career: part-time or full-time. Even though we have two categories, ultimately, all our postgraduate students become part-timers due to various issues they experience during their candidatures. This is a result of the lack of facilities provided by the postgraduate institutes. I am not sure whether our universities provide full research facilities for postgraduates. Due to the lack of infrastructure facilities, our state university sector has not been able to provide study spaces for postgraduates within their own faculties. What I mean by infrastructure is at least providing an office facility with internet access and a computer. Access to the University library and providing other resources to conduct research. Facilitating postgraduate reading rooms in the library, having weekly or monthly postgraduate seminars and forming postgraduate clusters where learning takes place between peers, providing services from discipline experts who can assist in finding relevant literature and other materials at the library, conducting research and writing skill development programmes, providing a free document delivery system, and so on. The majority of our postgraduate students’ experience writing difficulties, especially academic writing and language issues. There is no support system for them to improve their academic writing. Writing theses in Sinhala has become problematic as various standards are maintained by different schools and institutions. Furthermore, most of our postgraduate students lack a great deal of competency in research skills. Research skills include many components, such as broad knowledge of research methodologies, theories, and philosophies, skills to conduct field research, new approaches to methodological tools, software training, and IT skills.

Pursuing a Postgraduate career is not a fashionable choice. It is a difficult endeavour in many ways. In my early years of postgraduate study, I was experiencing financial hardships. Sometimes I did not have enough money to pay my rent. So, I decided to share an apartment with a student and eat twice a day. I ate an apple, which is a cheap fruit in Australia, and a slice of bread for my lunch. But my determination was to read well and learn how to write academic work in English. The central attraction of Flinders University was the big library they had in the centre of the University. As I see it, when reading and writing no longer play a key role in our academic endeavours, the place of the library and its impact on research gradually diminish. Sometimes, we can’t even locate our library because it is no longer the centre of the University. So, it is located somewhere in the periphery. Even though we always talk about the importance of a “particular research culture”. But we cannot develop this particular “culture”, without establishing this liberal, democratic atmosphere within our university system.

Starting a postgraduate career is similar to preparing for a solo performance on stage. In theatre and drama, we do solo performances and monologues. In this solo performance, you are both the narrator and the storyteller. You perform a story with your own voice and body and sometimes incorporate other characters and their stories in order to enhance your own story. Reading a postgraduate degree is also like a solo enactment. You have an audience, a panel of academics, and an academic readership where you are going to present your work. It is really freaky when you think about performing yourself in front of an audience without a single bit of support from your colleagues or other actors. It is a terrifying experience—what we call in acting, stage fright. As a postgraduate, your audience is not directly visible to you, but your audience is there, looking at you, your movements, and what you are going to present for them. So, it is an act of public solitude. It is a solitary practice. You always feel isolated, abandoned, marginalised, and depressed. You have to decide with whom you are going forward with this journey; you need to select which intersection would be the most appropriate for you to turn. It is you who should decide what you really want to do and how you really want to do it.

Doing a PhD means not just refining and tuning your instrument but also performing and creating new musical scores that you have never performed before—a particular enlightenment that you are going to experience. If I use metaphoric language to describe that experience, being a PhD candidate and going through that journey is like being an ascetic—a yogic trans that you experience as a researcher.

If you take or choose the difficult path of asceticism, this postgraduate career can lead to a particular nirvana that you may experience after doing a doctoral study. Asceticism is a difficult pathway—a rigorous meditational journey through which you will see emancipation.

Supervision

It is important that you understand the availability and existence of your supervisors because they are the lifelines of your academic journey. I call them lifelines not because they are swimming with you in the torrents of the river but because they are observing you, critiquing you at some point, and also showing you how to tackle those torrents in your difficult journey. Research has identified that the efficiency of a successful research degree depends on the effectiveness of the student-supervisor relationship. Positive relationships always promote success (MacCalling and Nayar, 2012, p. 66). But do not expect your supervisors to swim with you. No, they are not ready to swim with you. But you are the one who swims and intends to face the difficulties. Most of our postgraduates begin to hate their supervisors because they think that they are supposed to swim with you and join your journey. No, they are there for you to guide you and sometimes throw a lifeline if they think you are drowning. I remember Liyanage Amarakeerthi once saying, during his postgraduate years at Wisconsin University, that it is something like a swim or drown situation. Both options are there for you to choose from. It is you who should choose whether you want to swim or drown. First and foremost, you should develop certain essential skills that may support your academic career. In this regard, literacy, numeracy, research and methodological understanding, knowledge about referencing and plagiarism, and many other things would help you start a successful career in academia. Your academic writing is still an essential component of your postgraduate career. If you do not have the skills to write academic essays, it is unlikely that you can get through the degree.

So, your supervisor won’t be able to correct your language or proofread your writing. It is not her or his task to correct your language or teach you research methodology. The key competencies that you need to cultivate during your candidature, such as writing skills, referencing skills, and methodology skills, should be achieved by you, and it is your responsibility to equip yourself with those skills to pursue your career. In your postgraduate career, you are going to learn many other skills and competencies, so do not wait until you get the registration to learn how to write academic essays, how to structure your assignments, how to use relevant methodologies, how to read academic papers, how to understand key theories related to research, how to use word processing software, etc. You should learn all these things before working with your supervisor. If you are not ready to do this, think again about why you really want to pursue a postgraduate degree.

There are two key philosophical issues that exist in the field of postgraduate learning. First, there is the misinterpretation and misunderstanding of research methodologies and methods. Secondly, it is a misunderstanding of academic reading and writing. These two key areas have not been fully explored in our university system. We have opened up various avenues for postgraduates to pursue postgraduate degrees, but our institutions have failed to address some of the concurrent issues related to postgraduate studies.

Let me briefly explore these key areas that may need further attention of our academic institutions. Methods and methodologies are misinterpreted and misunderstood when used in research projects. Most of our researchers who conduct research, whether qualitative or quantitative, are confused with research tools and philosophies related to knowledge creation. Doing research means developing or contributing new knowledge and expanding the existing knowledge base. In this, methodologies are paramount. Why? It is because every research project confronts the question of epistemology. In other words, every research project tries to answer the question of knowledge and how you create knowledge. In this sense, the overall understanding of epistemology, or the theory of knowledge, is vital. Further, methods or research tools are the existing tools that can be used to gather data, whether it is objective data or experiential data. But in the performing arts or in the social sciences and humanities, we tend to use qualitative approaches because we are often dealing with experiential data. When a novice is beginning to do research, she or he thinks that an understanding of research tools or methods is enough for her to successfully complete the research work. This is a fallacy that prevails in our academic spheres.

The second fallacy prevailing in our research culture is related to reading and writing. In reading, we do not teach our postgraduates to read systematically and critically to gather and analyse ideas. Further, we have not shown our postgraduates the value and importance of academic reading. Without developing the skill of academic reading, one cannot write a good thesis. Reading relevant primary and secondary literature and other resources allows you to grapple with existing ideas, theories, and philosophies to develop a conversation. This is an internal conversation that you may develop with your fellow writers and researchers. Yet mere reading is not enough for a researcher to write a thesis. You need to learn how to use those ideas in your writing while still keeping your voice heard in the discussion. This cannot be achieved overnight. You may need proper training and practice to master the skill of reading and comprehending ideas.

Academic writing is another area that needs further attention. This is something that has been misinterpreted in the area of research. We all have some sort of fear of writing essays. For some people, writing is an unpleasant exercise because, in general, it is the most difficult part for a student. There are many postgraduates who are facing numerous difficulties in academic writing, whether they are writing in Sinhala, Tamil, or English. It is not all about writing in English; as I have seen so far, writing in Sinhala is also problematic. What is the reason for all these fears pertaining to academic writing? First, it is because our education has embedded a certain template of thinking that does not allow us to think that writing is a corporeal thing. In other words, writing is an action. In our traditional template of thinking, writing comes after thinking. This is something that has been dominated over centuries in our academia and our way of thinking. We believe that thinking is happening in our brain, and the body follows what the mind says. The duality of mind-body problems is intact in this phenomenon. Along with this, our teaching and learning, our reading and writing, our assessments and evaluations—all these activities are structured as binary oppositions. Now, we cannot get rid of it. Hence, when our postgraduates are ready to write their theses, they get stuck with the writer’s block, not knowing how to start writing. Because, as always, they become “thinkers”. They start thinking, thinking, thinking for weeks and months, not producing a single word. They structure their chapters; they develop their arguments; all these things happen throughout the day, seven days a week. but only in their minds … until they realise that they are running out of time, then only they realise that they have not produced a single word for the thesis.

So, the majority of our postgraduates are ‘thinkers’. But we need ‘pragmatists’ who can understand the importance of action in research and writing. Writing is basically an action that triggers our thinking. If we really want to overcome the writers’ block, then we need to teach our postgraduates how to overcome this duality, body-mind problem, in research and writing. We need to teach them how to start the action of writing rather than stagnating in the world of thinking. Broadly speaking, our body, including our limbs, is a thinking substance, so there is no particular entity that generates thinking. Thinking takes place throughout our body, and bodily action triggers thinking. This may be a bit controversial and thought-provoking, but yes, we need a new way of thinking about our thinking, imagination, conceptualization, ideas, and emotions. Cognitive science sheds a new light, helping us to think in this direction: overcoming body-mind duality and understanding the primacy of our bodily knowing and learning. Philosophers Lakoff and Johnson argue that the mind is inherently embodied; thought is mostly unconscious; and abstract concepts are largely metaphorical. These are the key tenets of cognitive science that have challenged the Western model of mind and matter recently (Lakoff and Johnson, 1999).

Professional training

Today, postgraduate study demands a great deal of ‘objectification of knowledge’. What do I mean by the term ‘objectification of knowledge? It is all about how we generate knowledge and how we can objectively articulate and observe worldly phenomena in order to develop particular knowledge. In a way, being a postgraduate means finding an answer to an epistemological problem. There are two ways that the career of a postgraduate is defined. In a traditional context, it is a solemn journey to create new knowledge by integrating and challenging the existing knowledge base of a particular discipline. Secondly, with the advent of commercialism and trade, the objectives of a postgraduate career have dramatically changed. In this, the career of a postgraduate is defined and described as the development of professional competencies and complying with and catering to the rapidly changing nature of government policies on trade and economies. This is one of the major debates about postgraduate studies, and there are many Ways that institutes and postgraduate faculties try to adapt their strategies and programmes to meet these two requirements. However, it is not an easy task for an institution to maintain the balance between these two poles. Some may tend to continue the traditional way of seeking knowledge, while others introduce new degree programmes to cater to the changing policies of governments and their manpower targets.

However, today’s challenge is how to maintain a balance between professionalism and the classical meaning of research and knowledge development. I believe that the Faculty of Graduate Studies at Sabaragamuwa University would maintain a proper balance between these two poles and secure the classical and philosophical underpinnings of PG studies and knowledge creation. There is no single piece of knowledge that explores this world. Knowledge is partial and contextual. Scientific rationality is one way of extricating truth. But knowledge is not just an objective entity but is innate and subjective. This is the shift that has occurred in recent years in epistemology. In our postgraduate careers, we tend to generate knowledge for the betterment of humankind. However, it is evident that knowledge is not always perceivable as objectivity or objectively grasped. Much of our knowledge and cognition take place beneath our conscious level, and therefore, the knowledge that an individual possesses is unknown to us.

I wish all the postgraduates who pursue a research career at the FGS, Sabaragamuwa University, the best of luck.

References:

Gedye, S., Fender, E., & Chalkley, B. (2004, ‘Students’ Undergraduate Expectations and Post-Graduation Experiences of the Value of a Degree’, Journal of Geography in Higher Education, vol. 28, no. 3, pp. 381–396.

Maturana, HR, and Varela, FJ, 1980, Autopoiesis and Cognition: The Realisation of the Living, Dordrecht, Springer Netherlands.

McCallin, A., and Nayar, S. (2012, ‘Postgraduate research supervision: a critical review of current practice’, Teaching in Higher Education, vol. 17, no. 1, pp. 63–74.

 Lakoff, G., & Johnson, M. (1999). Philosophy In The Flesh: The Embodied Mind And Its Challenge To Western Thought. Basic Books.

(Saumya Liyanage is professor in Drama and Theatre and is currently working at the 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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Disaster-proofing paradise: Sri Lanka’s new path to global resilience

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iyadasa Advisor to the Ministry of Science & Technology and a Board of Directors of Sri Lanka Atomic Energy Regulatory Council A value chain management consultant to www.vivonta.lk

As climate shocks multiply worldwide from unseasonal droughts and flash floods to cyclones that now carry unpredictable fury Sri Lanka, long known for its lush biodiversity and heritage, stands at a crossroads. We can either remain locked in a reactive cycle of warnings and recovery, or boldly transform into the world’s first disaster-proof tropical nation — a secure haven for citizens and a trusted destination for global travelers.

The Presidential declaration to transition within one year from a limited, rainfall-and-cyclone-dependent warning system to a full-spectrum, science-enabled resilience model is not only historic — it’s urgent. This policy shift marks the beginning of a new era: one where nature, technology, ancient wisdom, and community preparedness work in harmony to protect every Sri Lankan village and every visiting tourist.

The Current System’s Fatal Gaps

Today, Sri Lanka’s disaster management system is dangerously underpowered for the accelerating climate era. Our primary reliance is on monsoon rainfall tracking and cyclone alerts — helpful, but inadequate in the face of multi-hazard threats such as flash floods, landslides, droughts, lightning storms, and urban inundation.

Institutions are fragmented; responsibilities crisscross between agencies, often with unclear mandates and slow decision cycles. Community-level preparedness is minimal — nearly half of households lack basic knowledge on what to do when a disaster strikes. Infrastructure in key regions is outdated, with urban drains, tank sluices, and bunds built for rainfall patterns of the 1960s, not today’s intense cloudbursts or sea-level rise.

Critically, Sri Lanka is not yet integrated with global planetary systems — solar winds, El Niño cycles, Indian Ocean Dipole shifts — despite clear evidence that these invisible climate forces shape our rainfall, storm intensity, and drought rhythms. Worse, we have lost touch with our ancestral systems of environmental management — from tank cascades to forest sanctuaries — that sustained this island for over two millennia.

This system, in short, is outdated, siloed, and reactive. And it must change.

A New Vision for Disaster-Proof Sri Lanka

Under the new policy shift, Sri Lanka will adopt a complete resilience architecture that transforms climate disaster prevention into a national development strategy. This system rests on five interlinked pillars:

Science and Predictive Intelligence

We will move beyond surface-level forecasting. A new national climate intelligence platform will integrate:

AI-driven pattern recognition of rainfall and flood events

Global data from solar activity, ocean oscillations (ENSO, MJO, IOD)

High-resolution digital twins of floodplains and cities

Real-time satellite feeds on cyclone trajectory and ocean heat

The adverse impacts of global warming—such as sea-level rise, the proliferation of pests and diseases affecting human health and food production, and the change of functionality of chlorophyll—must be systematically captured, rigorously analysed, and addressed through proactive, advance decision-making.

This fusion of local and global data will allow days to weeks of anticipatory action, rather than hours of late alerts.

Advanced Technology and Early Warning Infrastructure

Cell-broadcast alerts in all three national languages, expanded weather radar, flood-sensing drones, and tsunami-resilient siren networks will be deployed. Community-level sensors in key river basins and tanks will monitor and report in real-time. Infrastructure projects will now embed climate-risk metrics — from cyclone-proof buildings to sea-level-ready roads.

Governance Overhaul

A new centralised authority — Sri Lanka Climate & Earth Systems Resilience Authority — will consolidate environmental, meteorological, Geological, hydrological, and disaster functions. It will report directly to the Cabinet with a real-time national dashboard. District Disaster Units will be upgraded with GN-level digital coordination. Climate literacy will be declared a national priority.

People Power and Community Preparedness

We will train 25,000 village-level disaster wardens and first responders. Schools will run annual drills for floods, cyclones, tsunamis and landslides. Every community will map its local hazard zones and co-create its own resilience plan. A national climate citizenship programme will reward youth and civil organisations contributing to early warning systems, reforestation (riverbank, slopy land and catchment areas) , or tech solutions.

Reviving Ancient Ecological Wisdom

Sri Lanka’s ancestors engineered tank cascades that regulated floods, stored water, and cooled microclimates. Forest belts protected valleys; sacred groves were biodiversity reservoirs. This policy revives those systems:

Restoring 10,000 hectares of tank ecosystems

Conserving coastal mangroves and reintroducing stone spillways

Integrating traditional seasonal calendars with AI forecasts

Recognising Vedda knowledge of climate shifts as part of national risk strategy

Our past and future must align, or both will be lost.

A Global Destination for Resilient Tourism

Climate-conscious travelers increasingly seek safe, secure, and sustainable destinations. Under this policy, Sri Lanka will position itself as the world’s first “climate-safe sanctuary island” — a place where:

Resorts are cyclone- and tsunami-resilient

Tourists receive live hazard updates via mobile apps

World Heritage Sites are protected by environmental buffers

Visitors can witness tank restoration, ancient climate engineering, and modern AI in action

Sri Lanka will invite scientists, startups, and resilience investors to join our innovation ecosystem — building eco-tourism that’s disaster-proof by design.

Resilience as a National Identity

This shift is not just about floods or cyclones. It is about redefining our identity. To be Sri Lankan must mean to live in harmony with nature and to be ready for its changes. Our ancestors did it. The science now supports it. The time has come.

Let us turn Sri Lanka into the world’s first climate-resilient heritage island — where ancient wisdom meets cutting-edge science, and every citizen stands protected under one shield: a disaster-proof nation.

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The minstrel monk and Rafiki the old mandrill in The Lion King – I

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Why is national identity so important for a people? AI provides us with an answer worth understanding critically (Caveat: Even AI wisdom should be subjected to the Buddha’s advice to the young Kalamas):

‘A strong sense of identity is crucial for a people as it fosters belonging, builds self-worth, guides behaviour, and provides resilience, allowing individuals to feel connected, make meaningful choices aligned with their values, and maintain mental well-being even amidst societal changes or challenges, acting as a foundation for individual and collective strength. It defines “who we are” culturally and personally, driving shared narratives, pride, political action, and healthier relationships by grounding people in common values, traditions, and a sense of purpose.’

Ethnic Sinhalese who form about 75% of the Sri Lankan population have such a unique identity secured by the binding medium of their Buddhist faith. It is significant that 93% of them still remain Buddhist (according to 2024 statistics/wikipedia), professing Theravada Buddhism, after four and a half centuries of coercive Christianising European occupation that ended in 1948. The Sinhalese are a unique ancient island people with a 2500 year long recorded history, their own language and country, and their deeply evolved Buddhist cultural identity.

Buddhism can be defined, rather paradoxically, as a non-religious religion, an eminently practical ethical-philosophy based on mind cultivation, wisdom and universal compassion. It is  an ethico-spiritual value system that prioritises human reason and unaided (i.e., unassisted by any divine or supernatural intervention) escape from suffering through self-realisation. Sri Lanka’s benignly dominant Buddhist socio-cultural background naturally allows unrestricted freedom of religion, belief or non-belief for all its citizens, and makes the country a safe spiritual haven for them. The island’s Buddha Sasana (Dispensation of the Buddha) is the inalienable civilisational treasure that our ancestors of two and a half millennia have bequeathed to us. It is this enduring basis of our identity as a nation which bestows on us the personal and societal benefits of inestimable value mentioned in the AI summary given at the beginning of  this essay.

It was this inherent national identity that the Sri Lankan contestant at the 72nd Miss World 2025 pageant held in Hyderabad, India, in May last year, Anudi Gunasekera, proudly showcased before the world, during her initial self-introduction. She started off with a verse from the Dhammapada (a Pali Buddhist text), which she explained as meaning “Refrain from all evil and cultivate good”. She declared, “And I believe that’s my purpose in life”. Anudi also mentioned that Sri Lanka had gone through a lot “from conflicts to natural disasters, pandemics, economic crises….”, adding, “and yet, my people remain hopeful, strong, and resilient….”.

 “Ayubowan! I am Anudi Gunasekera from Sri Lanka. It is with immense pride that I represent my Motherland, a nation of resilience, timeless beauty, and a proud history, Sri Lanka.

“I come from Anuradhapura, Sri Lanka’s first capital, and UNESCO World Heritage site, with its history and its legacy of sacred monuments and stupas…….”.

The “inspiring words” that Anudi quoted are from the Dhammapada (Verse 183), which runs, in English translation: “To avoid all evil/To cultivate good/and to cleanse one’s mind -/this is the teaching of the Buddhas”. That verse is so significant because it defines the basic ‘teaching of the Buddhas’ (i.e., Buddha Sasana; this is how Walpole Rahula Thera defines Buddha Sasana in his celebrated introduction to Buddhism ‘What the Buddha Taught’ first published in1959).

Twenty-five year old Anudi Gunasekera is an alumna of the University of Kelaniya, where she earned a bachelor’s degree in International Studies. She is planning to do a Master’s in the same field. Her ambition is to join the foreign service in Sri Lanka. Gen Z’er Anudi is already actively engaged in social service. The Saheli Foundation is her own initiative launched to address period poverty (i.e., lack of access to proper sanitation facilities, hygiene and health education, etc.) especially  among women and post-puberty girls of low-income classes in rural and urban Sri Lanka.

Young Anudi is primarily inspired by her patriotic devotion to ‘my Motherland, a nation of resilience, timeless beauty, and a proud history, Sri Lanka’. In post-independence Sri Lanka, thousands of young men and women of her age have constantly dedicated themselves, oftentimes making the supreme sacrifice, motivated by a sense of national identity, by the thought ‘This is our beloved Motherland, these are our beloved people’.

The rescue and recovery of Sri Lanka from the evil aftermath of a decade of subversive ‘Aragalaya’ mayhem is waiting to be achieved, in every sphere of national engagement, including, for example, economics, communications, culture and politics, by the enlightened Anudi Gunasekeras and their male counterparts of the Gen Z, but not by the demented old stragglers lingering in the political arena listening to the unnerving rattle of “Time’s winged chariot hurrying near”, nor by the baila blaring monks at propaganda rallies.

Politically active monks (Buddhist bhikkhus) are only a handful out of  the Maha Sangha (the general body of Buddhist bhikkhus) in Sri  Lanka, who numbered just over 42,000  in 2024. The vast majority of monks spend their time quietly attending to their monastic duties. Buddhism upholds social and emotional virtues such as universal compassion, empathy, tolerance and forgiveness that protect a society from the evils of tribalism, religious bigotry and death-dealing religious piety.

Not all monks who express or promote political opinions should be censured. I choose to condemn only those few monks who abuse the yellow robe as a shield in their narrow partisan politics. I cannot bring myself to disapprove of the many socially active monks, who are articulating the genuine problems that the Buddha Sasana is facing today. The two bhikkhus who are the most despised monks in the commercial media these days are Galaboda-aththe Gnanasara and Ampitiye Sumanaratana Theras.  They have a problem with their mood swings. They have long been whistleblowers trying to raise awareness respectively, about spreading religious fundamentalism, especially, violent Islamic Jihadism, in the country and about the vandalising of the Buddhist archaeological heritage sites of the north and east provinces. The two middle-aged monks (Gnanasara and Sumanaratana) belong to this respectable category. Though they are relentlessly attacked in the social media or hardly given any positive coverage of the service they are doing, they do nothing more than try to persuade the rulers to take appropriate action to resolve those problems while not trespassing on the rights of people of other faiths.

These monks have to rely on lay political leaders to do the needful, without themselves taking part in sectarian politics in the manner of ordinary members of the secular society. Their generally demonised social image is due, in my opinion, to  three main reasons among others: 1) spreading misinformation and disinformation about them by those who do not like what they are saying and doing, 2) their own lack of verbal restraint, and 3) their being virtually abandoned to the wolves by the temporal and spiritual authorities.

(To be continued)

By Rohana R. Wasala ✍️

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US’ drastic aid cut to UN poses moral challenge to world

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An UN humanitarian mission in the Gaza. [File: Ashraf Amra/Anadolu Agency]

‘Adapt, shrink or die’ – thus runs the warning issued by the Trump administration to UN humanitarian agencies with brute insensitivity in the wake of its recent decision to drastically reduce to $2bn its humanitarian aid to the UN system. This is a substantial climb down from the $17bn the US usually provided to the UN for its humanitarian operations.

Considering that the US has hitherto been the UN’s biggest aid provider, it need hardly be said that the US decision would pose a daunting challenge to the UN’s humanitarian operations around the world. This would indeed mean that, among other things, people living in poverty and stifling material hardships, in particularly the Southern hemisphere, could dramatically increase. Coming on top of the US decision to bring to an end USAID operations, the poor of the world could be said to have been left to their devices as a consequence of these morally insensitive policy rethinks of the Trump administration.

Earlier, the UN had warned that it would be compelled to reduce its aid programs in the face of ‘the deepest funding cuts ever.’ In fact the UN is on record as requesting the world for $23bn for its 2026 aid operations.

If this UN appeal happens to go unheeded, the possibilities are that the UN would not be in a position to uphold the status it has hitherto held as the world’s foremost humanitarian aid provider. It would not be incorrect to state that a substantial part of the rationale for the UN’s existence could come in for questioning if its humanitarian identity is thus eroded.

Inherent in these developments is a challenge for those sections of the international community that wish to stand up and be counted as humanists and the ‘Conscience of the World.’ A responsibility is cast on them to not only keep the UN system going but to also ensure its increased efficiency as a humanitarian aid provider to particularly the poorest of the poor.

It is unfortunate that the US is increasingly opting for a position of international isolation. Such a policy position was adopted by it in the decades leading to World War Two and the consequences for the world as a result of this policy posture were most disquieting. For instance, it opened the door to the flourishing of dictatorial regimes in the West, such as that led by Adolph Hitler in Germany, which nearly paved the way for the subjugation of a good part of Europe by the Nazis.

If the US had not intervened militarily in the war on the side of the Allies, the West would have faced the distressing prospect of coming under the sway of the Nazis and as a result earned indefinite political and military repression. By entering World War Two the US helped to ward off these bleak outcomes and indeed helped the major democracies of Western Europe to hold their own and thrive against fascism and dictatorial rule.

Republican administrations in the US in particular have not proved the greatest defenders of democratic rule the world over, but by helping to keep the international power balance in favour of democracy and fundamental human rights they could keep under a tight leash fascism and linked anti-democratic forces even in contemporary times. Russia’s invasion and continued occupation of parts of Ukraine reminds us starkly that the democracy versus fascism battle is far from over.

Right now, the US needs to remain on the side of the rest of the West very firmly, lest fascism enjoys another unfettered lease of life through the absence of countervailing and substantial military and political power.

However, by reducing its financial support for the UN and backing away from sustaining its humanitarian programs the world over the US could be laying the ground work for an aggravation of poverty in the South in particular and its accompaniments, such as, political repression, runaway social discontent and anarchy.

What should not go unnoticed by the US is the fact that peace and social stability in the South and the flourishing of the same conditions in the global North are symbiotically linked, although not so apparent at first blush. For instance, if illegal migration from the South to the US is a major problem for the US today, it is because poor countries are not receiving development assistance from the UN system to the required degree. Such deprivation on the part of the South leads to aggravating social discontent in the latter and consequences such as illegal migratory movements from South to North.

Accordingly, it will be in the North’s best interests to ensure that the South is not deprived of sustained development assistance since the latter is an essential condition for social contentment and stable governance, which factors in turn would guard against the emergence of phenomena such as illegal migration.

Meanwhile, democratic sections of the rest of the world in particular need to consider it a matter of conscience to ensure the sustenance and flourishing of the UN system. To be sure, the UN system is considerably flawed but at present it could be called the most equitable and fair among international development organizations and the most far-flung one. Without it world poverty would have proved unmanageable along with the ills that come along with it.

Dehumanizing poverty is an indictment on humanity. It stands to reason that the world community should rally round the UN and ensure its survival lest the abomination which is poverty flourishes. In this undertaking the world needs to stand united. Ambiguities on this score could be self-defeating for the world community.

For example, all groupings of countries that could demonstrate economic muscle need to figure prominently in this initiative. One such grouping is BRICS. Inasmuch as the US and the West should shrug aside Realpolitik considerations in this enterprise, the same goes for organizations such as BRICS.

The arrival at the above international consensus would be greatly facilitated by stepped up dialogue among states on the continued importance of the UN system. Fresh efforts to speed-up UN reform would prove major catalysts in bringing about these positive changes as well. Also requiring to be shunned is the blind pursuit of narrow national interests.

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