Midweek Review
Humanities in Medical Education
By Dr. Siri Galhenage
sirigalhenage@gmail.com
‘They are shallow animals, having always employed their minds about Body and Gut, they imagine that in the whole system of things there is nothing but Gut and Body’
Samuel Taylor Coleridge [1772-1834]
The above derisive comment regarding doctors was made by the renowned romantic poet and philosopher, over two centuries ago. He was aggrieved by the predominantly biological preoccupation by doctors in the practice of their craft, giving less credence to a broader perspective about life. He was perhaps roused by the growing interest in a natural basis for disease and healing during the Renaissance period [14 – 17 centuries] in the West, with the emergence of anatomically based scientific medicine, moving away from mystic and spiritual traditions.
A HOLISTIC APPROACH to the PRACTICE of MEDICINE: A HISTORICAL PERSPECTIVE
Over the years, scientific medicine has progressed, with the development of high-tech diagnostic techniques exploring deeply into the body, its tissues and cells, and the discovery of effective pharmaceutical weapons against organic disease. This powerful science-based biomedical tradition spread globally and has remained dominant, despite a greater conceptualisation of social and psychological issues pertaining to health and well-being. As a result, the medical profession has tended to develop a sense of therapeutic self-confidence, with a tendency to ignore the psychosocial aspects of medicine and the benefits of the doctor-patient relationship, giving less importance to a display of humanity. It is true to say that, as a result, there is a growing discontent towards the medical system and the medical profession in recent times.
The above disparity in healthcare has attracted the attention of medical educators around the globe, who have started introducing a holistic [broad-based] approach to training of doctors by incorporating Humanities in the medical curriculum. ‘A Good Doctor Treats the Disease; A Great Doctor Treats the Patient’.
It was heartening to read Randima Attygalle’s interview with Dr. Santhushi Amarasuriya titled, ‘Medical Humanities: an interdisciplinary approach to holistic health’ regarding the initiative by the Faculty of Medicine, Colombo, in establishing a Department of Medical Humanities [Sunday Island: Oct. 6, 2024]. I also read with interest the scholarly articles by Susantha Hewa, ‘Humanities in the ‘art’ of healing: A case for subject integration’ [The Island: Oct. 16, 2024] and by Prof. Liyanage Amarakirthi of the University of Peradeniya: ‘Increasing scholarly mutuality for holistic understanding of life: Some initial reflections’ [The Island: Nov. 6, 2024], addressing the need for subject integration.
ROLE of HUMANITIES in MEDICAL EDUCATION
The aim of including Humanities in medical education is to nurture the desirable personal qualities in a medical practitioner in becoming a healer in the true sense of the word.
1. In gaining a broader understanding of the human condition in order to adopt a more holistic approach towards the practice of medicine.
2. In developing empathy and compassion towards one’s patients while maintaining professional boundaries.
3. In acquiring appropriate and effective communication skills in dealing with patients, as well as respectful discourse with colleagues and the team that the doctor works with.
4. In maintaining professional boundaries and ethical and moral standards.
5. In cultivating personal growth and resilience in having to confront the many challenges and adverse circumstances faced during the course of a doctor’s professional life.
HUMANITIES: ETYMOLOGY AND SCOPE
The base word ‘human’ with its Latin root ‘Humanus’, which refers to the characteristics of mankind has generated a range of derivatives with shades of meaning. It has given birth to such terms as ‘humane’ [which refers to being compassionate]; ‘humanitarian’ [having the welfare of mankind at heart; ‘humanism’ [the belief in human effort rather than divinity]; ‘humanity’ [which connotes mankind and civilisation]; and ‘humanities’ [a collective of academic disciplines that study the human condition].
Humanities, as opposed to biological and physical sciences, embody a wide range of disciplines, such as languages, literature, the arts, history and philosophy, and their critical evaluation. Religion and divinity are not within the range of interest of humanities, although their relevance in the spiritual growth of mankind cannot be disregarded.
RELEVANCE of CLASSICAL LITERATURE
in MEDICAL HUMANITIES
My focus here is classical literature which is an integral part of the discipline of Humanities. Great works of literary art attempt to explore and transmit the full range and depth of human experience, calling into play our emotional and intellectual faculties. Literary analysts observe that art and literature have the capacity to ‘convey serious truths and significant ideals’, ‘broaden our understanding of human nature’, ‘kindle our imaginations’, ‘raise our spirits’ and ‘enhance our sensibility’ [to quote Prof. Frodsham, late Professor of comparative literature, Murdoch University, Perth, Western Australia]. Those works regarded as of high quality are deeply humanistic and provide insights which enrich human existence, elevating our lives to a higher plane of functioning.
Works of literary artistry provide socio-cultural awareness, psychological insights, moral and ethical consciousness, in addition to aesthetic appreciation – the confluence of all of which has now evolved into the notion of literary sensibility, first conceived by the legendary English poet Geoffrey Chaucer of Canterbury Tales fame. It is a sensibility every human being should aspire to develop, the doctor in particular, who is expected to take on the task of healing.
Great writers tend to exercise their literary talent in directing the reader in achieving personality growth vicariously through the portrayal of characters and the situations they create. It is an enriching experience which generates an appreciation of beauty, use of metaphor, psychosocial insights [intra-psychic and interpersonal] that reflect societal attitudes, and moral instruction.
NURTURING LITERARY SENSIBILITY
While strongly advocating the introduction of Humanities in Medical Education, I believe that there should also be a greater emphasis by educational authorities on nurturing reading ability in children from their early formative years, as a way of sensitising them to literature in their later life. Reading with children and exploring their thoughts about what is read and helping them to understand and articulate their thoughts about life within their capacity, is called ‘conversational reading’.
The more young children read, are read to, and are engaged in conversation that flows on from stories read, the more they begin to love books [and words], increase their vocabulary and enhance their communication skills. It enhances a child’s self-worth and personal identity sadly lacking in those who lag behind reading for whatever reason. What better way for children to be introduced to the world that they are to be part of than be immersed in a story that is all about beings that surround them? What better way for children to learn about ideas and speech patterns, how people interact and react, how dialogue reveals more about a person than what they say, and gain an understanding of empathy and compassion? There is no better way to convey moral instruction than by vicarious learning through reading, and no better way to enhance their thinking and reasoning, to generate creativity and to introduce them to a life rich in meaning.
We in Sri Lanka are endowed with an ancient literary tradition that fosters literary sensibility. As far back as between the 7th and 10th century AD, our ancestors scribbled their sentiments in poetry on the mirror wall of Sigiriya Rock [Sigiri Kurutu Gee]. Our ancient scholars produced great literary works such as Sandesha Kavya, Kavya Sekaraya, Guththilaya, Subhasithaya [to mention a few], and in the 15th Century AD, King Parakramabahu the 6th. gave patronage to literary discourse. As a nation, we hold a predisposition to develop literary sensibility.
A FEW EXAMPLES of LITERARY ART to
ILLUSTRATE THEIR VALUE IN
MEDICAL HUMANITIES
I have cited below, a few examples of literary art, many of global fame, in order to illustrate their value in understanding human nature by tapping into their allegorical meaning. It was not my intention to suggest including them in a reading list in medical humanities; although some of them may attract the interest of the medical educators and the general readership.
Rudyard Kipling, in his narrative masterpiece, ‘Kim’, takes a Tibetan Lama and his disciple across what he calls ‘the great and wonderful land of Hind’ [India] along ‘the grand trunk road, teeming with life’ [a metaphor he uses for the path of life’]. The travellers are on a quest for understanding of humanity with the hope of achieving personal growth.
In an inspiring piece of lyrical ballad, The Rhyme of the Ancient Mariner, Samuel Coleridge, places his protagonist on board a ship and sends him off on a voyage – an archetypal journey of life with its trials and tribulations. The poet exposes the vulnerability of the human condition by making him commit an impulsive act of killing the albatross that guides him. He faces the wrath of nature, takes on board a burden of guilt and suffering, and on reaching the shore, embarks on a spiritual path, elevating him to being a productive human being.
Viktor Frankl, the celebrated Austrian psychiatrist of Jewish descent proposed the theory that the primary motivational force in man is to find meaning in life. He developed his theory, which gained wide application in medical practice through his direct personal experience as a prisoner in Auschwitz, the Nazi concentration camp, which led to his popular publication, ‘Man’s Search for Meaning’.
Leo Tolstoy, the Great Russian author skilfully constructs the character of Ivan Ilych in his much celebrated novella, ‘The Death of Ivan Ilych’. The author takes his protagonist, an upwardly mobile lawyer, to the top of a ladder, and makes him fall off it, both literary and metaphorically, into an abyss of misery. The crisis precipitates a terminal illness that makes him evaluate his life and gain insight into the inescapable truth about life – suffering – which reflects the author’s spiritual leaning towards Buddhism. In addition, the novella provides a brilliant portrayal of the patient’s ‘Abnormal Illness Behaviour’ and the ‘Doctor- Patient Relationship’ that should attract the attention of the student of Medicine.
As many scholars believe, there is no other literary artist than William Shakespeare who has had an in-depth understanding of the human condition, long before formal study of the human mind was undertaken by psychologists and psychiatrists. In his Magnum Opus, ’Hamlet’, he gives dramatic expression to the mourning and melancholy of Prince Hamlet, and the flight into a state of mania of grief-stricken Ophelia – two of his skilful character developments. He depicts the genesis of morbid jealousy in ‘Othello’ [a favourite of Psychiatrists!], and the existential dilemma of old age in ‘King Lear’, to mention a few. In his narrative poem ‘Lucrece’, Shakespeare poignantly gives lyrical expression to the agony and the psychological consequences of a victim of a sexual assault.
William Wordsworth, the lake poet of ‘The Daffodils’ fame maintained a high degree of resilience throughout life despite a series of personal losses including the loss of both his parents during his early development. He gained his inner strength by being nurtured by nature, the source of his creative energy-his sorrows sublimated through poetry. Wordsworth raises nature to a divine level to underscore her importance to man as teacher and healer.
Prose, verse and song often merging into one, and carried into a musical crescendo with matching melody was the main channel through which Rabindranath Tagore directed his creative energy. His wisdom is embodied in the ‘primordial truth’ of the interconnectedness of man and nature and the cosmic whole which formed the philosophical basis of his musical compositions. The predisposition to such confluence of feeling and nature occurred during his formative years: born to a family of 14 he was alone but not lonely, having nature as his companion, allowing his imagination run wild.
Many critics believe that Martin Wickremasinghe’s novel ‘Viragaya’ [dispassion] displays the best of his literary prowess. His skill in crafting the personality profile of Aravinda Jayasena, the protagonist of the narrative, makes it unique amongst his many works of creative literary artistry. It depicts the journey towards peace and tranquillity of a young man attempting to shed off all his passions. Often dubbed the ‘psychological novel’, Viragaya’s appeal is in the behavioural profile of Aravinda, which leaves the ‘psychological minded’ reader to mull over the complexities of his character.
Sinhabahu,
the mythical tale of the origin of the Sinhala race given dramatic expression by our greatest playwright, Prof. Ediriweera Sarachchandra, depicts a deeper psychological meaning of a young man’s separation and individuation by breaking away from his family to develop his own identity. The play enjoyed by many of us at the ‘wala’ at my alma mater in Peradeniya, oblivious then to its allegorical meaning!!
METHODOLOGIES in INCORPORATING
HUMANITIES in MEDICAL EDUCATION
Reorientation of the student of medicine by integrating humanities into the demanding medical curriculum is a challenge due to wider issues in our education system. Students who follow a science-based education with the intention of entering medical school perceive a dichotomy between natural sciences and literature. The dichotomy is a spurious one as both disciplines deal with the human condition! Those educated in evidence-based science subjects with ‘hard facts’, consider literature as a ‘softer’ area of study. The highly competitive tertiary entrance examination encourages the gathering of factual knowledge giving the student less time to be engaged in the arts and literature and to be absorbed in reflection.
As stated above, our nation is endowed with an ancient literary tradition well-placed to nurture literary sensibility. But many educationists today lament that we have lost our romance with the written word. Starting from the pre-school stage a significant restructuring of our education system is warranted to realise our literary potential.
A wide range of methodologies are used globally in incorporating Humanities into the medical curriculum. These include role play, use of video clips etc.
A common methodology used in the application of literature in Medical Humanities is the technique of ‘Close Reading’. It involves looking at a specific piece of text eg. a narrative poem, a short story or novella, and examining it in close detail in order to draw the imaginative and analytic skills of the student. It involves the exploration of characters, their personality profiles, the way they communicate with each other and the events and crises they create; appreciating the sociocultural context in which they occur; the student’s emotional response to the characters and situations; the allegorical meaning beneath the literal narrative; and the recognition of any underlying moral instruction. The intention is to create a safe environment for the students to freely discuss their observations. The facilitator navigates the discussion towards a clinically meaningful territory.
CONCLUSION
With the rapid progression of medicine into a technologically advanced profession, Social Sciences and Humanities as essential aspects of the Art of practice of medicine has struggled to occupy space in the heavily loaded medical curriculum. Classic literature, as a component of Humanities, has a role to play in meeting this need, vicariously, by fostering literary sensibility [and hence psychosocial and moral cognizance] through the allegorical themes presented by great works of literary art. Also, an added challenge posed by technological advances is the loss of our romance with the written word with the loss of sensibility during formative years, requiring an overhaul in our education system.
‘Wherever the art of medicine is loved there is also a love of humanity’ – Socrates.
[The writer is a retired Consultant Psychiatrist resident in Perth, Western Australia. He is a former examiner to the Royal Australian and New Zealand College of Psychiatrists, and the recipient of the 2023 Meritorious Service award of the RANZCP [WA Branch]. sirigalhenage@gmail.com
Midweek Review
Gotabaya’s escape from Aragalaya mob in RTI spotlight
The Court of Appeal declared on 09 March, 2026: “On the facts currently before us, the application of the exemption contained in Section 5 (1) (b) (i) of the Act is unsustainable. There is a little logical connection between the requested statistics in this information request (that do not pertain to the personal details of individuals) and national security. We see that asserting that national security is at peril, is not a “blanket or unreviewable justification” for withholding information. It should be noted that any restriction must be strictly necessary, proportionate, and supported by a “demonstrable risk of serious harm to the State.” In the case in hand, the Petitioner failed to establish a clear nexus between the disclosure of naval voyage expenditures and any genuine prejudice to national security under Section 5(1)(a) of the Right to Information Act. In the absence of specific evidence, the reliance on security is characterised as a “generalised assertion or mere assertion” cannot be a panacea, we hold it is insufficient to meet the statutory threshold.”
By Shamindra Ferdinando
The deployment of SLNS Gajabahu (P 626), an Advanced Offshore Patrol Vessel (AOPV), on the afternoon of 09 July, 2022, to move the then President Gotabaya Rajapaksa, being pursued by a violent aragalaya mob, to safety, from Colombo to Trincomalee, is in the news again.
The issue at hand is how much the deployment of the vessel cost the taxpayer. In response to the Right to Information (RTI) query, the Navy has declined to reveal the cost of the AOPV deployment, or those who were given safe passage to Trincomalee, on the basis of national security.
SLNS Gajabahu, formerly USCGC Sherman (WHEC-720), a United States Coast Guard Hamilton-class high endurance cutter, was transferred to the Sri Lanka Navy on 27 August, 2018, at Honolulu. The vessel was recommissioned 06 June, 2019, as SLNS Gajabahu (P626) during Maithripala Sirisena’s tenure as the President. (Last week, US Special Envoy for South and Central Asia, Sergio Gor, who was here to deliver a message to President Anura Kumara Dissanayake, in the company of Navy Chief of Staff Rear Admiral Damian Fernando, visited SLNS Gajabahu, at the Colombo port.)
What would have happened if the then Navy Chief, Vice Admiral Nishantha Ulugetenne (15 July, 2020, to 18 December, 2022) failed to swiftly respond to the threat on the President? Those who spearheaded the violent campaign may not have expected the President to flee Janadhipathi Mandiraya, as protestors breached its main gates, or believed the Navy would intervene amidst total collapse of the ‘ground defences.’ Ulugetenne accompanied the President to Trincomalee. Among the group were the then Brigadiers Mahinda Ranasinghe and Madura Wickramaratne (incumbent Commanding Officer of the Commando Regiment) as well as the President’s doctor.
The circumstances leading to the President and First Lady Ayoma Rajapaksa boarding SLNS Gajabahu should be examined taking into consideration (1) the killing of SLPP lawmaker Amarakeerthi Atukorale and his police bodyguard Jayantha Gunawardena by an Aragalaya mob, at Nittambuwa, on the afternoon of 09 May, 2022 (2) the Army, deployed to protect Janadhipathi Mandiraya, quite rightly refrained from firing at the violent mob (3) efforts made by the top Aragalaya leadership to compel the then Premier Ranil Wickremesinghe to quit. Subsequently, it emerged that pressure was brought on the President to remove Wickremesinghe to pave the way for Speaker Mahinda Yapa Abeywardena to become the President and lastly (4) arrest of Kegalle SSP K.B. Keerthirathna and three police constables over the killing of a protester at Rambukkana on 19 April, 2022. The police alleged that they opened fire to prevent a violent mob from setting a petrol bowser, barricaded across the railway line there, ablaze.
Now, swift action taken by the Navy, under extraordinary circumstances to prevent possible threat on the lives of the President and the First Lady, had been challenged. The writer felt the need to examine the evacuation of the President against the backdrop of an attempt to compare it with President Wickremesinghe’s visit to the University of Wolverhampton in September, 2023, to attend the awarding of an honorary professorship to his wife Prof. Maithri Wickremesinghe.
The 09 July intervention made by the Navy cannot be, in any way, compared with the public funds spent on any other President. It would be pertinent to mention that the President, fleeing Janadhipathi Mandiraya, and the withdrawal of the armed forces deployed there, happened almost simultaneously. Once a collective decision was made to vacate Janadhipathi Mandiraya, they didn’t have any other option than rushing to the Colombo harbor where SLNS Gajabahu was anchored.
Overall defences in and around Janadhipathi Mandiraya crumbled as crowds surged in the absence of an effective strategy to thwart them. As we recall the law enforcers (both military and police) simply did nothing to halt the advance of the mob right into Janadhipathi Mandiraya, as people, like the then US Ambassador Julie Chung, openly prevailed on the hapless administration not to act against, what she repeatedly termed, ‘peaceful protesters’, even after they, in a pre-planned operation, meticulously burnt down more than hundred properties of government politicos and loyalists, across the country, on 9/10 May, 2022. So they were, on the whole, the proverbial wolves in sheep’s clothing working with the Western regime change project here as was previously done in places like Libya and Iraq and more recently in neighbouring countries like Pakistan, Bangladesh and Nepal to install pliant governments.
After the 9/10 incidents, President Rajapaksa replaced the Commander of the Army, General Shavendra Silva, with Lt. Gen. Vikum Liyanage.
RTI query
M. R. Ali of Kalmuinai, in terms of Section 34 of the Right to Information Act No. 12 of 2016 (read with Article 138), has sought information, in September 2022, regarding the deployment of SLNS Gajabahu. The Navy rejected the request in November 2022, citing Section 5(1)(b)(i) of the RTI Act, which relates to information that could harm national security or defence. Obviously, the release of information, sought by that particular RTI, couldn’t undermine national security. No one can find fault with Ali’s decision to appeal to the RTI Commission against the position taken up by the Navy.
Following hearings in 2023, the Commission issued a split decision on 29 August, 2023. The RTI Commission upheld the Navy’s refusal to disclose items 1 through 5 and item 8, but directed the Navy to release the information for items 6 and 7, specifically, the cost of the travel and who paid for it.
However, the Navy has moved the Court of Appeal against the RTI directive to release the cost of the travel and who paid for it. Having examined the case in its entirety, the Court of Appeal held that the Navy, being the Public Authority responsible for the deployment of the vessel, had failed to prove how they could receive protection under 5(1)(b)(i) of the Right to Information Act. The Court of Appeal affirmed the order dated 29/08/2023 of the Right to Information Commission. The Court dismissed the appeal without costs. The bench consisted of R. Gurusinghe J and Dr. Sumudu Premachandra J.
There hadn’t been a similar case previously. The Navy, for some strange reason, failed to highlight that the failure on their part to act swiftly and decisively during the 09 July, 2022, violence that directly threatened the lives of the President and the First Lady, thwarted a possible catastrophic situation.
The action taken by the Navy should be discussed, taking into consideration the failure on the part of the Army and Police to save the lives of MP Atukorale and his police bodyguard. No less a person than retired Rear Admiral and former Public Security Minister Sarath Weerasekera alleged, both in and outside Parliament, that the Army failed to respond, though troops were present in Nittambuwa at the time of the incident. Had the Navy hesitated to evacuate the President and the First Lady the country may have ended up with another case similar to that of lawmaker Atukorale’s killing.
The Gampaha High Court, on 11 February, 2026, sentenced 12 persons to death for the killing of Atukorale and his security officer Gunawardena.
Let me stress that the costs of presidential travel have been released in terms of the RTI Act. The deployment of SLNS Gajabahu, at that time, has to be examined, taking into account the eruption of Aragalaya outside President Rajapaksa’s private residence at Pangiriwatte, Mirihana, on the night of 31 March, 2022, evacuation of the resigned Prime Minister Mahinda Rajapaksa from Temple Trees, after protesters breached the main gate on 10 May, 2010, and the JVP/JBB-led attempt to storm Parliament on 13 July, 2022. Mahinda Rajapaksa and wife Shiranthi took refuge at the Trincomalee Navy base, chosen by Gotabaya Rajapaksa as sanctuary a few months later.
US Ambassador Julie Chung tweeted that Washington condemned “the violence against peaceful protestors” and called on the Sri Lankan “government to conduct a full investigation, including the arrest and prosecution of anyone who incited violence.”
The US fully backed the violent protest campaign while the direct involvement of India in the regime change project later transpired. As far as the writer is aware, this particular request is the only RTI query pertaining to Aragalaya. Evacuation of Mahinda Rajapaksa took place in the wake of a foolish decision taken at Temple Trees to unleash violence on Galle Face protesters, who were also besieging Temple Trees.
Defence Secretary retired General Kamal Gunaratne told a hastily arranged media conference that the former Prime Minister was at the Naval Dockyard in Trincomalee. The media quoted him as having said: “He will be there for a few more days. We will provide him with whatever security he needs and for as long as he wants.” Mahinda Rajapaksa remained in Trincomalee for over a week before attending Parliament.
Navy’s dilemma

Gotabaya
At the time information was sought under the RTI Act, Ulugetenne served as the Commander of the Navy. Vice Admiral Priyantha Perera succeeded Ulugetenne on 18 December, 2022. Following VA Perera’s retirement on 31 December, 2024, President Anura Kumara Dissanayake brought in the incumbent Kanchana Banagoda, as the 26th Commander of the Navy.
On the basis of the RTI query that dealt with the deployment of SLNS Gajabahu to evacuate President Gotabaya Rajapaksa and First Lady Ayoma, one can seek information regarding the expenditure incurred by Air Force in flying Mahinda Rajapaksa and his wife from Colombo to Trincomalee and back, as well, as Gotabaya Rajapaksa, his wife and two bodyguards leaving the country on Air Force AN 32 on 13 July, 2022. On the following day, they flew to Singapore on a Saudi flight.
Ali, in his representations, stressed that his objective hadn’t been to determine the legality of the Navy’s actions but to exercise his right as a citizen and taxpayer to oversee public spending. He questioned the failure on the part of the Navy to explain as to how revelation of specific information would “directly and reasonably” harm national security. In spite of the RTI Commission directive, the Navy refrained from answering two specific questions as mentioned by justice Dr. Sumudu Premachandra. Question number (6) How much money did the Sri Lanka Navy spent for the travel of former President Gotabhaya Rajapaksha in this ship? And (Question 7) Who paid this money? When did they pay?
Both the RTI Commission and Court of Appeal quite rightly rejected the Navy’s position that the revelation of cost of the deployment of vessels poses a significant threat to national security. That claim was based on the assertion that such financial data could allow third parties to calculate sensitive operational details, such as a ship’s speed, fuel consumption, and operational range. The Navy claimed that the disclosure of sensitive information could reveal supply dependencies, logistics constraints, and fueling locations, making the vessels vulnerable to sabotage or economic warfare.
The Navy sought protection of RTI Act’s section 5(1)(b)(i). Following is the relevant section: “(b) disclosure of such information– (i) would undermine the defence of the State or its territorial integrity or national security;”
The Navy appears to be in a bind over the RTI move for obvious reasons. With the ultimate beneficiary of Aragalaya at the helm, the Navy would find it extremely difficult to explain the circumstances SLNS Gajabahu was deployed against the backdrop of direct threat on the lives of the then incumbent President and the First Lady. The truth is desperate action taken by the Navy saved the life of the President and his wife. That is the undeniable truth. But, the current political environment may not be conducive to say so. What a pathetic situation in which the powers that be lacked the courage to lucidly explain a particular situation. As stressed in the Supreme Court judgment of November 2023, the Rajapaksa brothers – including two ex-Presidents – were guilty of triggering the country’s worst financial crisis by mishandling the economy.
In a majority verdict on petitions filed by academics and civil rights activists, a five-judge bench ruled that the respondents, who all later resigned or were sacked, had violated public trust. The regime change project took advantage of the attack ordered by Temple Trees on 09 May, 2009, on Galle Face protesters, to unleash pre-planned violence on ruling party politicians and loyalists.
If not for the courageous decision taken by Prime Minister Ranil Wickremesinghe, in spite of his private residence, at Kollupitiya, being set ablaze by protesters on the night of 09 July, 2022, to order the military to thwart the JVP/JJB march on Parliament, two days later, and evict protesters from Galle Face soon after Parliament elected him the President on 20 July, 2022, saved the country from anarchy. Although Wickremesinghe, without restraints, encouraged Aragalaya, he quickly became the bulwark against the anti-State project that threatened to overwhelm the political party system.
Obviously, during Wickremesinghe’s tenure as the President, the SLPP, that accommodated the UNP leader as the Head of State, appeared to have turned a blind eye to the RTI query. Had the SLPP done so, it could have captured public attention, thereby making an attempt to influence all involved. In fact, the case never received media attention until journalist and Attorney-at-Law Nayana Tharanga Gamage, in his regular online programme, dealt with the issues at hand.
Before leaving Janadhipathi Mandiraya, the President has warned the military top brass, and the IGP, to prevent the destruction of the historic building. However, no sooner, the President left, the military top brass vacated the building leaving protesters an easy opportunity to take control. They held Janadhipathi Mandiraya until Gotabaya Rajapaksa resigned on 14 July 2022 to pave the way for Ranil Wickremesinghe to become the President.
It would be pertinent to mention that President Gotabaya Rajapaksa only moved into the Presidential Palace (Janadhipathi Mandiraya) after massive protest outside his Pangiriwatte private residence on 31 March, 2022, underscored his vulnerability for an attack.
Midweek Review
Village tank cascades, great river quartet and Cyclone Ditwah
This past November and December Ditwah showed us how dark, eerie and haunting catastrophes cyclones can be. Past generations have suffered as shown in 1911, the Canberra Times reporting the great flood of Ceylon on December 30 of that year. It killed 200 people and left over 300,000 homeless. Half century later, on December 25, 1957, a nameless cyclone brought severe rain to the North Central Province (NCP), and the Nachchaduwa reservoir breached, unloading its full power of volume into Malwatu Oya, a mid-level river flowing through the city of Anuradhapura, nearly washing away its colonial-era bridge near the Lion Tower. A cyclone paid a visit to the Eastern Coast of Sri Lanka on November 17-23, 1978.
Half a century later, Ditwah came with swagger.
Quartet of Rivers
Cyclone Ditwah unleashed disaster and tragedy, terrorising every breath of hundreds of thousands of people. These cyclones come spaced by a generation or two. How the Great River Quartet of Mahaweli, Kelani, Kalu, and Walawe, and their attendant mid-level streams, behaved before Ditwah masks the reality that they are not the loving and smiling beauties poets claim them to be. During the Ditwah visit, our river Quartet showed its true colours in plain sight when wave after wave of chocolate rage pushed uprooted forests creasing islands of floating debris and crashed onto bridges, shattering their potency into pieces. These rivers are nothing more than a bunch of evil reincarnations cloaked in ruinous intentions.
The River Quartet and its mates woke up to the first thunder of Ditwah. They carried away villages, people, property, herds of cattle, and wild elephants to the depths of the Indian Ocean. While we continue to dig out the dead buried in muddy mountainsides, dislodged from their moorings during this flood of biblical proportions, how our rivers, streams, and, particularly, the village tanks handled the pressure on their own will be the core of many future discussions.
The destruction and tragedy caused by this water hurt all of us in many ways. But we all wish they were only a fleeting dream. Sadly, though, the real-life sight of the pulverised railway bridge at Peradeniya is not a dream. This section of the rail line was stripped of its modesty and laid bare. It hung in the air, literally, like strands of an abandoned spider’s web on a wet Kandyan morning. It was a reminder to us that running water is a masked devil and should not be considered inviting. It can unleash the misery with a chilling ending no one wants to experience in a lifetime.
Tank Cascade Systems (TCS)
Although the Ditwah cyclone covered Sri Lanka from top to bottom with equal fury, the mountainous areas and floodplains of our River Quartet surrendered soon. However, the village tanks in the Dry Zone – Northern, North Central, Northeast, and Eastern provinces – weathered that onslaught, sustaining only manageable damage. They collectively mitigated the damage caused by over 200 mm of rain that fell across the catchment areas they represented. Thus, the tank, the precious possession of the village, deserves to be titled as a real beauty.
Let me introduce the village tanks systems our engineering ancestors built with sophistication and ingenuity, a force like Ditwah hardly made a dent in groups of these tanks called Tank Cascade Systems (TDS). Many of the village tanks in the Dry Zone, covering 60% of Sri Lanka’s land area, stand in groups of TDS, separated as individual bodies of water but sharing water from one or more dedicated ephemeral streams. R.W. Ievers, the Government agent for North Central Province in the 1890s, noted that these tanks were the result of “one thousand years of experiment and experience,” and “ancient tank builders took advantage of the flat and undulating topography of the NCP to make chains of tanks in the valleys.” Colonial Irrigation Engineers of the early 20th century also recognised this uniqueness. Still, they could not connect the dots to provide a comprehensive definition for this major appurtenance of the village.
Although these tanks appear to be segregated ecosystems, a closer look at the peneplain topographic map of Sri Lanka shows that each stream feeding them ultimately flows into a larger reservoir or river, jointly or independently influencing the mechanics of regional water use and debouching patterns. This character is the spirit of the dictum of King Parakramabahu centuries earlier: “let not a single drop of water go to waste into the sea without being used by people.” Villagers knew that each tank in their meso-catchment area was related to other tanks on the stream it was in ensuring maximised use of water.
With their embodied wisdom, our ancestors centuries ago configured the placement of individual tanks that shared water from a catchment area. But not until 1985, following a careful autopsy of the pattern of these small tanks in the Dry Zone, Professor Madduma Bandara noticed a distinctive intrinsic relationship within each group of tanks. He called a group of such tanks a Cascade of Tanks. He wrote, “a (tank) cascade is a connected series of tanks organized within a micro-catchment of the Dry Zone landscape, storing, conveying, and utilising water from an ephemeral rivulet.” In short, it is a “series of tanks located in succession one below the other.” Dr. M.U.A. Tennakoon shared the names of the villagers in Nuwarakalaviya used for this configuration of tanks: Ellangawa. On a map, these tanks appear as hanging on a string. Thus, Ellangawa can be a portmanteau, a blend, of these two words.
There are over 475 such cascading tank groups in the Dry Zone. On average, each cascade typically supports four tanks. One cascade, Toruwewa, near Kekirawa, has 12 tanks. According to Professor Madduma Bandara, a cascade of tanks held about 20-30% of the water falling on its catchment area. As I will show later in this essay, the tank cascades behave like buddies in good times and bad times. By undertaking to build a vascular structure to collect, conserve, and share water with communities along the stream path, our ancestors forewarned of the consequences of failing to undertake such micro-projects where they chose to live. The following are a villager’s thoughts on how to retool this concept to mitigate the potential for damage from excess water flow in a larger river system.
To villagers, their tank is royalty. Its water is their lapis lazuli. Therefore, they often embroidered the title of the village with the suffix wewa (tank) or kulam (tank, in Tamil), indicating the close connection between the two. It is the village’s foremost provider and is interdependent. That is why we have the saying, “the village is the tank, and the tank is the village.”
A study in 1954/55 found that there were 16,000 tanks in Sri Lanka, of which over 12,500 were operational. Out-of-commission tanks were those that fell into disuse after the original settlers abandoned them for a host of reasons, such as a breach in the bund, fear of plague or disease, or superstition. Collectively, they supply water to an area larger than the combined area of the fields served by the major irrigation reservoirs in the country at the time.
In some villages, an additional tank called olagama, with its own acreage of fields, receives water from the same stream or from another feeder stream which joins the principal stream above or below the main tank. In the event the main tank is disabled, often the olagama tank can serve as the alternate water source for their fields.
Cultural and Engineering

A graphical representation of the tank cascade system. Image courtesy of IUCN Sri Lanka.
A tank cascade is also an engineering undertaking. But village tank builders were not engineers with gold-trimmed diplomas. They were ordinary folks, endowed with generations of collective wisdom, including titbits on the physics of water, its speed, and its cruelty. Village pioneers responsible for starting the construction of the tank bund, gam bendeema, placed the first lump of earth after marking off home sites, not immediately below the future bund, but slightly towards one end of it, in the area called gammedda, or the elevated area the bund links to, gamgoda.
Engineering of a tank cascade has a cultural underpinning. It is founded on the feeling of solidarity among the villages along an ephemeral stream. In practice, it was a wholesome area with small communities of kin below each tank sorting out their own affairs without much intervention of the ruling class. For example, during heavy rains, each village in the chain communicated with the villages below the volume in its tank and the projected flow of the stream. When the tank reached its capacity and water began to spill over the spillway, the village below must take measures to protect its tank bund. If it breached, villagers up and down the cascade helped each other repair it.
They were aware that an earthen dam was susceptible to failure, so they used their own town-planning ideas. They avoided building residential zones directly under the stream’s path, generally at the midpoint of the dam. Instead, they built their triumvirate of life – tank, field, and dagoba (stupa) – keeping safety and practicality in mind. Dagoba was always on a higher ground, never supported by beams on a stream bank like what Ditwah revealed recently. We now know what happens to dagobas built on sagging beams by deceptively serenading riverbanks when thunder waters and unworldly debris came down hand in hand.
From top to bottom, the Tank Cascade showed the engineering instinct of the builders and accessory parts that helped its smooth functioning. There was the Olagama and Kulu Wewa associated with a system. Tank builders had an idea of the volume of water a given stream would bring in a year. In conjunction with this, the bunds of the Olagama and Kulu Wewa are built small. In contrast, the bunds of the tanks that formed the lower rung of the cascade are relatively larger. The idea behind this was that, in the event of a breach in an upstream tank, the downstream tanks could withstand an unexpected influx of water.
During the Ditwah’s death dance, the Mahaweli River did not have this luxury as it marched downstream from Kotmale dam. There were not enough dams to tame this river, and its beastly nature was allowed to run wild until it was too late for many.
The embodied imprints of experience inherited from their ancestors’ helped villagers design the tank’s physical attributes. In general, a tank supplied by this stream had a dam of a size proportional to the amount of water it could store for the fields. Later, as the village added families and field acreage increased, villagers raised the bund and the spillway to meet increased storage capacity. This simple practice guarded against eventualities like uncontrollable floods between villages. Excess water was allowed to flow through the sluice gate and the spillway, reducing the pressure on the bund. Had we applied this fundamental practice on a proportional scale to a large stream, i.e., oya or river, it would have lessened the destruction during a major rainstorm, ilk of which Ditwah brought.
With my experience living in a village with its tank, part of a TCS of five tanks, I wish large rivers like the Mahaweli had a few small-scale dams or partial diversions mimicking a rudimentary TCS so that the Railway Bridge at Peradeniya could have avoided the wrath of hell and high-water bringing muck and debris along its 46 km descent from Kotmale, where its lone dam is. I am glad I have company here. Professor Madduma Bandara noted 40 years ago, “much water flows through drainage lines due mainly to the absence of a village tank-type storage system.” Mahaweli turned out to be that drainage line this past November, holding hands, sadly, though, jubilantly, with the designs of Ditwah. Recently, former Head of Geo-Engineering at Peradeniya University, Udeni Bandara Amarasinghe, highlighted the importance of building reservoirs on other rivers to control floods like those we experienced recently.
Check Dams & Macroscopic Control
Within the TCS, the check dams, Kulu Wewa or Kele Wewa – forest tanks above a working tank held back sediments generated by upstream denudation. They controlled the volume and water entering the main tank. Kulu Wewa provided water for wild animals and checked their tendency to raid crops below the main tank. The difference between Kulu Wewa and Olagama was that, because of its topographical location, Kulu Wewa was occasionally used as a source of water for crops when the main tank below it became inoperable due to a breach or was undergoing repairs or used up its water early.
Based on these definitions, each working tank in the TCS also acted like a check dam for the one below it. Furthermore, if a tank in the cascade ran out of water, other tanks in the cascade stepped in. They linked up with the tanks above through temporary canals made by extending an existing minor canal, wella, or the wagala, excess water pan, of an upstream field.
The tank bund tamed and kept in check the three attributes of a stream – water velocity, volume, and its destructive power. By damming the stream, the villagers broke fueling momentum of it. They rerouted it via the spillway at the end of the bund, a form of recycling. Water from some spillways is diverted along a large niyara-like (field ridge) lesser dam, built along the wanatha (flanks) of the field, until it empties into the atrophied stream below the field.
Simultaneously, by controlling the release of water through two sluice gates on the bund, goda and mada horowwa, and directing it to the two flanks of the field, ihala and pahala wanatha, villagers succeeded in tamping down the pressure on the bund. Water from the neutered stream is thus redirected from all three exit points. It must now continue its journey along the wagala, to which field units (liyadi) also empty their excess water. This water is called wel pahu wathura.
After going through this process, the momentum of the ephemeral stream water is passive by the time it reaches the tanks in the lower parts of the cascade, often a kilometer or two downstream. This way, a line of tanks along the stream’s axis now shares the responsibility of holding back its full potential, limiting its ability to cause damage.
Such a break of momentum was lacking in the Four Great River Quartet and their lesser cousins. For the long-term solution to prevent damage from future cousins of Ditwah, we must consider this ingenious water-control method for rivers on a macroscopical scale.
Reservoirs

1957 and 2025 Cyclones Flood Marks written above window and below on the wall of a house by the banks of the Malwatu Oya in Anuradhapura.
As Ditwah-type floods occurred in 1911, 1957, 1978, and 2025, with a bit of luck, we can expect to have a few more decades of recess to work on cascading edifices along rivers, such as dams or diversions, before the next flood comes with roguish intentions. The Accelerated Mahaweli Diversion Program (AMDP), started in 1978, took 30 years to complete and now has over a dozen reservoirs between Kandy and the Dry Zone coastal belt, holding back its might. These reservoirs held their ground while Ditwah rained hell, so consulting the TCS’s ingenuity, though seems antiquated, is a good investment.
As soon as Cyclone Ditwah began to make noise, word spread that releasing water from a few of them on the Mahaweli and Kelani rivers could have made a difference. The problem with the Kelani River basin in Western Province and the Mahaweli basin in Central Province above Kandy is that, despite their combined population being nine times that of the NCP, they only have six reservoirs. On the contrary, the NCP has twice as much in the lower Mahaweli River basin, built under the AMDP. Furthermore, the NCP also has many ancient reservoirs it inherited from our ancestors. A string (cascade) of large reservoirs or minor dams in the hill country could have helped break the river’s energy which it accumulated along the way. G.T. Dharmasena, an irrigation engineer, had already raised the idea of “reorienting the operational approach of major reservoirs operators under extreme events, where flood control becomes a vital function.”
Unique Epitaphs for the Cyclones
The processes discussed above could have prevented the destruction of the railway track at the Peradeniya bridge, the image of which now stands like a pictorial epitaph to the malicious visit of the Ditwah and a reminder to us, “what if…?” or “what next…?”
As mentioned at the beginning of this essay, when the 1957 Cyclone dropped heavy rain on the NCP, a Railway Department employee at Anuradhapura made an exceptional effort to keep the memory of that saga for posterity with an epitaph still visible 70 years later. This person memorialised his near escape from the Malwatu Oya flood. As the river roared past over the railing of the bridge near the Lion Pillar roundabout, this employee, probably trapped in his two-storied house near the roundabout, day-stamped the visit of the flood with a red line on the wall of his house to mark the height it reached to trap him.
Three meters from the ground, right between two archtop windows facing the road to Sri Maha Bodhi, he wrote, “Flood level” in Sinhala, Tamil, and English. Right below it, at the end of the faded line, he added, “1957-12-25.”
As Cyclone Ditwah came along, the current resident of the house was not going to break this seven-decade-old tradition. After the flood receded this time, this duty-bound resident drew a line in blue ink and wrote at its end, ‘2025-11-28’, his contributing epitaph reminding us of infamous day Ditwah showed her might by driving the river off its banks. (See picture)
He added a coda to his epitaph – the numeral “8” in 28 is written in bold!
Lokubanda Tillakaratne is the author of Rata Sabhawa of Nuwarakalaviya: Judicature in a Princely Province – An Ethnographical and Historical Reading (2023).
by LOKUBANDA
TILLAKARATNE
Midweek Review
Whither Honesty?
In the imperiled IOR’s ‘Isle of Smiles’,
The vital ‘National Honesty Week’,
Has sadly gone unobserved,
In an unsettling sign of our times,
That honesty is no longer the best policy,
For neither smooth-talking rulers,
Taking after posh bourgeois predecessors,
Nor perhaps sections of the harried ruled,
Now sensing tremors of a repeat implosion.
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