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Jaffna’s very own Irishman: Fr. Charles Henry Lytton OMI

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By Avishka Mario Senewiratne

Early days of the Irish Oblate

Born on May 25, 1847, Charles Henry Lytton hailed from Dublin, Ireland. Little is known of his childhood and early days. However, it is known that his mother lived until 1893 and he had no less than seven sisters. He received his education from a College run by the Oblates of Mary Immaculate in Dublin. After choosing to be a priest, 22-year-old Lytton joined the Anglo-Irish Province of Oblates. He passed the Oblate Novitiate in Sicklingball, Yorkshire in 1869. On September 12, 1870, he made his First Profession of Vows in Belmont. A year later, he made his Final Profession of Vows in Autun, France.

From 1871 to 1875 he did his scholastic studies in Autun. He was ordained by Msgr. Adolphe Perraud, Bishop of Autun (a Cardinal after 1893), on May 15, 1875. After his ordination, Fr. Lytton travelled back to Dublin to visit his family. Learning that he was to leave for Ceylon, a distant island colonised by the British, his mother and sisters were shattered.

On the day of his departure, his sisters and mother guarded his room so that he would not leave. However, during the night he quietly came out of his room and bade farewell to his mother. When his sisters woke up the next morning, they ran to the shore only to see him on a boat to the steamer which was to leave for Ceylon. Later, when his mother wrote a letter asking him to visit them, he responded in a letter saying: “You and I are good Christians and we will meet each other in heaven.”. A few months later, he would set foot for the first time in Ceylon on September 27, 1875. This was to serve the Vicariate of Jaffna under Msgr. Christopher Bonjean OMI.

Tough Start in Jaffna

Young Fr. Lytton was not all too excited with what he saw in Ceylon. Jaffna was plagued by a smallpox and cholera epidemic which spread to every nook and corner of the Peninsula, causing unprecedented suffering and deaths. In a letter dated May 15, 1876, to Fr. Joseph Fabre, Msgr. Bonjean writes: “Fr. Lytton has been struck by an eruption called ring-worm impetigo, which gives him little sleep, affects his general health and his morale too. Up to now, he has hardly learnt any Tamil. I do not know what to think of him.” (Perniola, (2005), The Catholic Church in Sri Lanka: The British Period, Vicariates of Colombo and Jaffna, 1864-1878, Volume V, p. 575)

For centuries, Jaffna had been domiciled by people from South India. Their language was Tamil, which goes back to ancient times. Not knowing Tamil or having no interest in learning the language and yet trying to work in Jaffna was nothing but a grave error. Fr. Lytton failed to understand this as a young missionary. His relationship with Bishop Bonjean was soon marred by it. His lack of interest in missionary work, propelled by his illness, weakened him gradually.

Soon, he avoided meals and neglected his health. To make matters worse, he had fallen out of favour with Bishop Bonjean. By June 1876, Fr. Lytton who had hardly been in Ceylon for nine months, had opted to leave. Following are some extracts of a letter by Msgr. Bonjean to his Vicar General, Fr. Dominique Pulicani OMI: “Just now I have received another letter from Fr. Lytton, who has been reasonable and made up his mind to go away since he has concluded that he cannot exercise his ministry in this country… If this young man has fully made up his mind to leave us, I do not see what interest we might have to retain him.” (Ibid., p. 589)

In a letter dated July 14, 1876, Bp. Bonjean residing in the outskirts of Vanni wrote to Fr. Fabre: “One day in the presence of all the Fathers, I said I would test the two new priests on their knowledge of Tamil. Then Fr. Lytton replied, ‘We must live before we learn Tamil’… this Father was morally rather than physically ill. So, I called him a little later and, in the course of the conversation, he told me in a very decisive manner that he cannot live in Ceylon, that he cannot cope with the climate, the food, the people, the ministry. He recalled to me that he had told me at our very first interview, that he never had any vocation for the foreign missions, and still less for Ceylon and that before his departure told Your Paternity that he could not remain at all.” (Ibid., p. 597)

The above extract shows how much prejudice young Fr. Lytton had for Ceylon. He was one of the first Irish priests to arrive in Ceylon. He must have assumed that knowing English and French might be adequate in Ceylon. One must remember that Ireland and England had a rivalry for centuries. The Irish people were somewhat oppressed by the dominant English, in their neighbourhood and elsewhere. What was manifested in Fr. Lytton was what one would call the ‘prejudice of the oppressed’. This is quite understandable, yet by no means justifiable.

Though Bishop Bonjean seemed to have encouraged Lytton’s departure, Bishop Bonjean realised what the young priest was going through. As a result, Bonjean the firm administrator laid off his usual ways, came to Fr. Lytton as a paternal guide and instructed him gently to rectify his mistakes. He counselled him and encouraged him towards a spiritual life over temporal affairs.

Inspired by his Superior, Fr. Lytton radically changed his ways. Msgr. Bonjean asked Fr. Fabre to write to Fr. Lytton, encouraging him to get on with his ministry. In a letter dated December 11, 1876, to Fr. Fabre, Bp. Bonjean stated: “Fr. Lytton is all right. I have him entirely under my control and I hope that we’ll be able to record a complete and definitive victory.” (Ibid p. 616) By February 1877, Fr. Lytton was busy, seriously studying Tamil. In April, Bp. Bonjean stated the following to Fr. Fabre: “Fr. Lytton has overcome his difficulties; he begins to speak Tamil and this will enable him not to yield to discouragement as he did in the past.” (Ibid., p. 626)

Success in Jaffna

With time, Fr. Lytton was well accustomed to the people of Jaffna. Despite the weary plague continuing, he cherished working for the people. From his utter reluctance to work for those poor souls, he had within a few months converted to the extent that the people witnessed his work as a ‘veritable ministering angel’. Fr. Lytton initially served as the Parish Priest of Kayts and then Valigamam East (Tholagatty) from 1875 to 1882. In 1882, he was allowed to serve in a College. This was St. Patrick’s College, Jaffna. Started as Jaffna Catholic English School by Msgr. Orazio Bettacchini in 1850, St. Patrick’s College was renamed and managed by the Oblates in 1881 and Fr. John Smythe was appointed as the first Rector.

Fr. Lytton was able to successfully serve as a teacher and educator after years of work in missions. During this time, he was able to build a Catholic Library in Jaffna. Undoubtedly, working for a College was his forte. When Bonjean was appointed by Papal Decree to head the Southern Vicariate in 1883, he had to leave Jaffna along with a group of priests including Smythe. Hence, Fr. Lytton was appointed as the second Rector of St. Patrick’s College.

His brief tenure as Rector of St. Patrick’s was a very successful endeavour. Fr. Lytton advocated for elocution and music. It was said that during his time, the boys of St. Patrick’s spoke a ‘different English’ from those of any other school in Jaffna. ((Jesuthasan, Philip, (2001) op. cit., Volume 2, part 1, p. 168) He stressed the importance of discipline to both teachers and students alike. He was much appreciated for his ability in character building, tactfully solving the problems of the youth and ensuring that they attain downright manliness.

For these reasons, his workings have been labelled as the ‘Lytton tradition’ at St. Patrick’s College. (St. Patrick’s Annual, 1925, p. 88) However, in 1885, Fr. Lytton came into a certain conflict with the Government, regarding an issue connected with the examinations. This drastically resulted in a decline in his authoritative role as Rector. As the number of students plummeted to a mere 160 in 1886, his role became untenable. (Boudens, Robrecht OMI, (1979), Catholic Missionaries in a British Colony: Success and Failures in Ceylon 1796-1893, p. 157)

A true supporter of the people of Jaffna

Despite his unfortunate exit from St. Patrick’s, Fr. Lytton’s reputation did not decline for he, by then, was known to be a ‘people’s presbyter’. In 1887, his leadership and pragmatic skills were much in demand with yet another outbreak of cholera in the peninsula. This was more severe than the previous epidemic. To make matters worse, there was a shortage of medical practitioners and sanitary facilities were poor in Jaffna. Fr. Lytton and his confreres would perform the tasks of physician, nurse and overseer. Visiting the victims courageously, he administered to the sick and buried the dead. His genuine concern for the welfare of the suffering people spread across the region in no time. What was more heart-warming to learn was that he treated all those who were in need, irrespective of their faith. By the time the epidemic faded away, Fr. Lytton had won the hearts of his people.

For many years, he had noticed that the Jaffna peninsula was severely neglected when compared to the rest of the country and that it was overpopulated. Furthermore, though the Vanni area was blessed with water and rich soil, there were no toilets. Transportation through thick forests and narrow roads would severely dampen any kind of business activity. He realised that the people of the North were living a life far different from those of the South.

Studying these serious problems, Fr. Lytton was convinced that the creation of a railway line to the North, joining it to the South of the country, might solve the issues of the people of the North. Though the idea to build a Northern Railway line was the brainchild of Fr. Michael Murphy OMI who had agitated for it, his untimely death resulted in Fr. Lytton having to campaign solo. Convinced by his plausible theory, he interviewed several people and addressed the issue outspokenly in public (Martyn, John, (1923) Notes on Jaffna, Jaffna, pp. 237, 279)

Despite his indomitable will and imposing personality, he was not short of adversaries. Though his intention was honourable, some rejected it and ridiculed it as the ‘Railway to the Moon’. Fr. Lytton’s campaign to instigate the railway line started in the late 1880s. However, it would take no less than 15 years to see the work begin. Despite the opposition of powerful detractors, his resolve remained equally powerful. In 1891, Fr. Lytton was called to join the Archdiocese of Colombo. Archbishop Bonjean had planned to start a Catholic College and wanted no one else but Fr. Lytton to collaborate with him.

Fr. Lytton’s sense of loss over Jaffna was as difficult for him to bear as it was for the people of the peninsula. After a reluctant start as a missionary, he had toiled for 16 years in Jaffna, and by the time of his departure, ‘Fr. C.H. Lytton’ was a household name. A deputation of Catholics, Protestants, Hindus and Muslims in Jaffna went to meet Msgr. Andrew Melizan OMI, the Bishop of Jaffna, with a request to retain Fr. Lytton. Knowing that Bishop Melizan would not change his decision, they organised a demonstration in honour of Fr. Lytton at the Catholic Library. In a letter dated April 17, 1891, to Fr. L. Soullier OMI, Bishop Melizan writes the following:

“I think I have already mentioned to you that Mgr. Bonjean yielding to the obsessions of the inhabitants of Colombo, has decided to establish a College like the one of Jaffna.; for this, he has asked me for Fr. Lytton, to launch the enterprise. Though it costs me a good deal to lose such a priest, I have consented on condition that he replaces him with a good missionary.” (Perniola, (2009), The Catholic Church of Sri Lanka: The Diocese of Jaffna, 1887-1923, Volume 12, p. 50) The missionary who replaced Fr. Lytton in Jaffna was Fr. L.G. Farbos O.M.I.

When the hour of Fr. Lytton’s departure to Colombo came a great concourse of people, comprising all communities, escorted him to the steamer Lady Havelock. Though he was more involved with the affairs of starting St. Joseph’s in Colombo, once he befriended Sir Joseph West Ridgeway, he knew that the matter about the railway line could be achieved too. Furthermore, he readily received the support of John Ferguson, the Editor of the Ceylon Observer to publish his reasonable demands on the railway line.

When Fr. Lytton visited England, he directly approached Joseph Chamberlain, the Secretary of State to the Colonies and explained the significance of the railway line. A few years later, the first stage of the railway was completed but it was only in 1904 that the Jaffna railway line became a reality. When Sir Frederick Saunders visited Ceylon, he made one condition, namely that if he were to travel to the North by train, he should be accompanied by Fr. Lytton. And so, it was. The two of them were warmly welcomed and all were in high spirits. When Fr. Lytton first visited the Railway Station of Jaffna, the following address was made to honour him:

“A grateful people offer you a hearty welcome on the occasion of your first visit to Jaffna, after the opening of the Northern Railway. We missed you greatly when the first section of the Railway was opened in 1902, but we rejoice in the opportunity given now to congratulate you face-to-face on the greatest achievement of your life and to tell you how thankful we are for a boon we owe in the first instance to you. It was you that first conceived the idea of a Railway to Jaffna and it is you who was in the forefront of the battle, with the energy and persistence characteristic of your race, and you have had the satisfaction of proving that your scheme was no tantalising vision, and that was called a Railway to the Moon, was one of the most sensible things a government could do, to benefit a most deserving and loyal section of His Majesty’s subjects.

“Thanks to your unceasing efforts and the earnest sympathy and support of noble-hearted gentlemen, among whom Sir F.R. Saunders and the Hon. P. Ramanathan stand foremost, the isolated North has been brought near to the seat of the Government, the way opened for the development of the vast resources of the Vanni and a clear source of the profit shown to a diffident Government.” (Blue and White, (1925), Volume 21, p. 7)

Fr. C.H. Lytton’s work in Colombo was as successful as that of Jaffna. It was he who gathered a number of local benefactors to establish St. Joseph’s College and once funds were short, he went back to Europe. This was to find more benefactors as well as a quality set of teachers. This he did with great success and saw that the College would start on a high note in 1896.

After being the Vice-Rector of the College for 14 years, he served as Rector between 1910 and 1912. Though he lost a limb towards the end of his life he played an important role as the military chaplain of Colombo. It was he founded many workers’ movements and the St. Vincent de Paul Society in Colombo. In December 1924, Fr. Lytton passed away at 74, after nearly half a century in an island nation, he considered his own.
avishkamario@gmail.com



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Partnering India without dependence

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President Dissanayake with Indian PM Modi

Indian Prime Minister Narendra Modi once again signaled the priority India places on Sri Lanka by swiftly dispatching a shipload of petrol following a telephone conversation with President Anura Kumara Dissanayake. The Indian Prime Minister’s gesture came at a cost to India, where there have been periodic supply constraints and regional imbalances in fuel distribution, even if not a countrywide shortage. Under Prime Minister Modi, India has demonstrated to Sri Lanka an abundance of goodwill, whether it be the USD 4 billion it extended in assistance to Sri Lanka when it faced international bankruptcy in 2022 or its support in the aftermath of the Ditwah cyclone disaster that affected large parts of the country four months ago. India’s assistance in 2022 was widely acknowledged as critical in stabilising Sri Lanka at a moment of acute crisis.

This record of assistance suggests that India sees Sri Lanka not merely as a neighbour but as a partner whose stability is in its own interest. In contrast to Sri Lanka’s roughly USD 90 billion economy, India’s USD 4,500 billion economy, growing at over 6 percent, underlines the vast asymmetry in economic scale and the importance of Sri Lanka engaging India. A study by the Germany-based Kiel Institute for the World Economy identifies Sri Lanka as the second most vulnerable country in the world to severe food price surges due to its heavy reliance on imported energy and fertilisers. Income per capita remains around the 2018 level after the economic collapse of 2022. The poverty level has risen sharply and includes a quarter of the population. These indicators underline the urgency of sustained economic recovery and the importance of external partnerships, including with India.

It is, however, important for Sri Lanka not to abdicate its own responsibilities for improving the lives of its people or become dependent and take this Indian assistance for granted. A long unresolved issue that Sri Lanka has been content to leave the burden to India concerns the approximately 90,000 Sri Lankan refugees who continue to live in India, many of them for over three decades. Only recently has a government leader, Minister Bimal Rathnayake, publicly acknowledged their existence and called on them to return. This is a reminder that even as Sri Lanka receives support, it must also take ownership of its own unfinished responsibilities.

Missing Investment

A missing factor in Sri Lanka’s economic development has long been the paucity of foreign investment. In the past this was due to political instability caused by internal conflict, weaknesses in the rule of law, and high levels of corruption. There are now significant improvements in this regard. There is now a window to attract investment from development partners, including India. In his discussions with President Dissanayake, Prime Minister Modi is reported to have referred to the British era oil storage tanks in Trincomalee. These were originally constructed to service the British naval fleet in the Indian Ocean. In 1987, under the Indo Lanka Peace Accord, Sri Lanka agreed to develop these tanks in partnership with India. A further agreement was signed in 2022 involving the Ceylon Petroleum Corporation and the Lanka Indian Oil Corporation to jointly develop the facility.

However, progress has been slow and the project remains only partially implemented. The value of these oil storage tanks has become clearer in the context of global energy uncertainty and tensions in the Middle East. Energy analysts have pointed out that strategic storage facilities can provide countries with greater resilience in times of supply disruption. The Trincomalee tanks could become a significant strategic asset not only for Sri Lanka but also for regional energy security. However, historical baggage continues to stand in the way of Sri Lanka’s deeper economic linkage with India. Both ancient and modern history shape perceptions on both sides.

The asymmetry in size and power between the two countries is a persistent concern within Sri Lanka. India is a regional power, while Sri Lanka is a small country. This imbalance creates both opportunities for partnership and anxieties about overdependence. The present government too has entered into economic and infrastructure agreements with India, but many of these have yet to move beyond initial stages. This has caused frustration to the Indian government, which sees its efforts to support Sri Lanka’s development as not being sufficiently appreciated or effectively utilised. From India’s perspective, delays and hesitation can appear as a lack of commitment. From Sri Lanka’s perspective, caution is often driven by domestic political sensitivities and concerns about sovereignty.

Power Imbalance

At the same time, global developments offer a cautionary lesson. The behaviour of major powers in the contemporary international system shows that states often act in their own interests, sometimes at the expense of smaller partners. What is being seen in the world today is that past friendships and commitments can be abandoned if a bigger and more powerful country can see an opportunity for itself. The plight of Denmark (Greenland) and Canada (51st state) give disturbing messages. Analysts in the field of International Relations frequently point out that power asymmetries shape outcomes in bilateral relations. As one widely cited observation by Lord Parlmeston, a 19th century prime minister of Great Britain is that “nations have no permanent friends or allies, they only have permanent interests.” While this may be an overly stark formulation, it captures an underlying reality that small states must navigate carefully.

For Sri Lanka, this means maintaining a balance. It needs to clearly acknowledge the partnership that India is offering in the area of economic development, as well as in education, connectivity, and technological advancement. India has extended scholarships, supported digital infrastructure, and promoted cross border links that can contribute to Sri Lanka’s long term growth. These are tangible benefits that should not be undervalued. At the same time, Sri Lanka needs to ensure that it does not become overly dependent on Indian largesse or drift into a position where it functions as an appendage of its much larger neighbour. Economic dependence can translate into political vulnerability if not carefully managed. The appropriate response is not to distance itself from India, but to broaden its partnerships. Engaging with a diverse range of countries and institutions can provide Sri Lanka with greater autonomy and resilience.

A hard headed assessment would recognise that India’s support is both genuine and interest driven. India has a clear stake in ensuring that Sri Lanka remains stable, prosperous, and aligned with its broader regional outlook. Sri Lanka needs to move forward with agreed projects such as the Trincomalee oil tanks, improve implementation capacity, and demonstrate reliability as a partner. This does not preclude it from actively seeking investment and cooperation from other partners in Asia and beyond. The path ahead is therefore one of balanced engagement. Sri Lanka can and should welcome India’s partnership while strengthening its own institutions, fulfilling its domestic responsibilities, and diversifying its external relations. This approach can transform a relationship shaped by asymmetry into one defined by mutual benefit and confidence.

by Jehan Perera

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The university student

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A file photo of a university students’ protest against private medical colleges

This Article is formed from listening to university students from across the country for two research initiatives, one on academic freedom and another on higher education policy. In speaking with students, the fears they carry could not be ignored. Students navigate university education, with anxieties about their future and fears that they and their university education are inadequate, all while managing their families’ daily struggles. I explore students’ anxieties and the extent to which we, the public, and higher education policies must take responsibility for their experiences.

The Neoliberal University

For decades, universities have been transforming. Neoliberal policies, promoted by the World Bank, have reduced public education expenditure and weakened the State’s commitment to public institutions. These policies frame individuals as responsible for their success and failure, minimising structural realities, such as poverty and precarity. They instrumentalise education, treat students as “products” for a “competitive’ job market, while education markets feed on students’ insecurities. Students are made to feel lacking in “soft skills”, or skills seemingly necessary to navigate classed-corporate structures, and lacking in technical skills, or those needed to operate technologies used within the private sector.

Student activists and, sometimes teachers, have challenged this worldview, demanding State commitment to free education. Governments sometimes yield but also fear the consequences of student politics and have long waged campaigns to discredit student activism. It is within this context that students pursue education.

Portrayal of students

A Peradeniya student told me student-organised events must meet “high standards”, because of the negative public perceptions of university students. I understood what she meant; I had heard of our ‘ungrateful’, ‘wasteful’, ‘unemployable’, and ‘entitled’ students. The media and decades of government propaganda have reinforced these depictions.

About 10 years ago, when government moves to privatise higher education were strong, a corporate executive, complaining about traffic caused by “yet another useless protest”, was unable to explain why they protested. News coverage, I realised, framed these protests as public inconveniences, rarely addressing students’ demands. A prominent advocate, of neoliberal educational policy, reinforced this narrative, saying “state university students make up just 10 percent of their cohorts”, gesturing dismissively as if to say their concerns were insignificant. Such language belittles student activists and youth, renders them voiceless and allows their concerns, such as classed worldviews, and access barriers to and privatisation of education, to be easily dismissed.

It is in this environment that the conception of the useless university student, fighting for no reason, has developed. Students must carry this misrepresentation, irrespective of their own involvement in activism.

Not being good enough

Attacks on free higher education and the absence of meaningful reforms designed to address students’ problems, now weigh on students’ minds. Students question whether their education is relevant and current, pointing to outdated equipment, software, and curricula. University administrators acknowledge these constraints, which reflect Sri Lanka’s ranking as one of the lowest in the world for the public funding of education and higher education.

Rarely has the World Bank, so influential in driving educational policy, highlighted the public funding crisis and, instead, emphasises technological deficiencies, the public sector’s “monopoly” of higher education and limited private sector involvement. It downplays the reality that few families can privately afford such funding arrangements.

Students are also bombarded with fee-levying programmes, promising skills and access to jobs, preying on students’ insecurities. Many, while struggling to make ends meet, enrol in off-campus pricy professional courses, such as in accountancy, marketing, or English.

The arts student

Some students worry their education is too theoretical and “Arts-focused.” A student from the University of Colombo described having to justify her decision to pursue an arts degree. The public, she said, saw this as a waste of her time and the country’s resources. She courageously wore this identity, yet questioned if she was, in fact, unemployable as she was being led to believe.

She does not, however, draw on the fact that arts education has long been the “cheap” option that governments have offered when pressured to expand higher education. While arts education may need fewer laboratories and equipment, they require adequate investments on teachers, strong on content and pedagogy, to closely engage with individual students; aspects of arts education which have systematically been disregarded.

As access broadens, particularly in the arts, more students from marginalised backgrounds have entered universities; students who may feel alien in systems aligned with corporate interests. Thus, students quite different from the classed conception of the “employable graduate,” whose education has systematically been under-funded, graduate from arts programmes frustrated, diffident, and ill-suited for jobs to which they are expected to aspire.

The dysfunctional university

Students voice criticisms of their teachers, as myopic, unworldly, and unfair. Their perspective reflects the universities’ culture of hierarchy and its intolerance of difference, on the one hand, and the weak institutional structures on the other. They are symptoms of years of neglect and attempts by governments to delegitimise universities, to shed themselves of the burden of funding higher education through anti-public sector rhetoric.

Some students, marginalised for being anti-rag, women, or ethnic minorities, feel an added layer of burdens. Anti-rag students, or more often, students who do not submit to university hierarchies, whether enforced by students or staff, are ostracised, demeaned and sometimes subjected to violence. Students unable to speak the institution’s dominant language face inadequate institutional support. Women describe being ignored and silenced in student union activities and left out of student leadership positions.

Furthermore, quality assurance processes rarely prioritise academic freedom or students’ right to exist as they wish, except when they complement the process of creating a desirable graduate for the job market. These processes focus on moulding professionals and technicians, as one would form clay, disregarding students’ anxieties from being alienated from themselves by such efforts.

Problems at home

Beyond the campus, parents face debt, illness, and precarious work. Students are acutely aware of these struggles. Some describe parents collapsing from the strain and sometimes leaving them to carry the family’s difficulties. A student described feeling guilty for being at the University while his family struggled to survive. To ease the burden on their families, students earn incomes by providing tuition, delivering food, and carrying out microbusinesses.

Tied to their concerns over having to depend on their families, is their fear of being “unemployable”, a term that places the blame of unemployment on students’ skill deficiencies. Little in this discourse connects the lack of decent work and jobs for them and their parents to the weak economy and job markets into which successive batches of graduates must transition. Much of the available jobs in the country are those that require little in the form of education, and those, too do little to provide a living wage. Students must, therefore, compete for a limited number and breadth of frankly not very desirable work. Yet, it is they who must feel the weight of unemployability.

Committing to students

Universities frequently fail to recognise students’ worries. Instead, we, coopt neoliberal discourses, telling students to become more marketable and competitive, do and learn more, be confident, improve English, learn to inhabit those classed spaces with ease; often without the support that should accompany these messages.

We expect these students, insecure and anxious, to think critically, and demonstrate curiosity and higher-order analyses. When they collapse under the pressure, universities respond by providing mental health services. While such services are needed, they risk individualising and pathologising systemic problems. They represent yet again the inherent flaws with solutions that emerge from neoliberal ideological positions that treat individuals as the source of all success and failure. Such perspectives are likely to reinforce students’ anxieties, rather than address them.

As Sri Lanka revisits education policy reforms, there is an opportunity to change our framings of education and to recognise these concerns of students as central to any policy. The state must renew its commitment to free education and move from the neoliberal logic that has guided successive reform efforts; we, as the public, must restore our hope and expectations from free education. Education across disciplines, the arts, as well as STEM (science, technology, engineering and mathematics), must be strengthened. Students’ freedom to inhabit university spaces as they wish, must be respected and protected by institutions. Education policies must be tied to broader economic and labour reforms that ensure families can safely earn a living wage and graduates can access a rich range of decent meaningful work.

(Shamala Kumar teaches at the University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Shamala Kumar

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On the right track … as a solo artiste

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Mihiri: Worked with several top local band

Mihiri Chethana Gunawardena is certainly on the right track, in the music scene.

The plus factor, where Mihiri is concerned, is that she has music deeply rooted in her upbringing, and is now doing her thing in the Maldives.

Her father, Clifton Gunawardena, was a student of the legendary Premasiri Kemadasa and former rhythm guitarist of the Super 7 band.

Mihiri took to music, after her higher studies, and her first performance was with her father, while employed.

Mihiri Chethana Gunawardena

After eight years of balancing both worlds – working and music – she chose to follow her true calling and embraced music as her full-time profession.

Over the years, Mihiri has worked with some of the top bands in the local scene, including D Major, C Plus from Negombo, Heat with Aubrey, Mirage, D Zone Warehouse Project and Freeze.

In fact, she even put together her own band, Faith, in 2017, performing at numerous events, and weddings, before the Covid pandemic paused their journey.

What’s more, her singing career has taken her across borders –performing twice in Dhaka, Bangladesh, with the late Anil Bharathi and the late Roney Leitch, and multiple times in the Maldives, including a special New Year’s Eve performance with D Major.

In the Maldives, on a one-month contract

Last year, Mihiri was in Dubai, along with the group Knights, for the Ananda UAE 2025 dance.

She continues to grow as a solo artiste, now working closely with the renowned Wildfire guitarist Derek Wikramanayake, and performing, as a freelance musician, travelling around the world.

Right now, she is in the Maldives, on a one-month contract, marking a new chapter in her evolution as a solo vocalist.

On her return, she says, she hopes to create fresh cover songs and original music for her fans.

Mihiri believes in spreading joy and positivity through her singing, and peace and happiness for everyone around her, and for the world, through music.

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