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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.
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Why ‘Southasianness’ should continue to matter for the ‘SAARC Eight’

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Ambassador Ravinatha Aryasinha (at centre of top table), other dignitaries and the RCSS team at the formalization of the SAU-RCSS agreement.

At a time when Sri Lanka’s foreign policy is coming under intense scrutiny by some local sections it is only right that impartial and independent commentators shed some clarity on what fundamental foreign policy directions Sri Lanka ought to take. The extremely fluid and complex nature of current international politics renders such an understanding crucially important.

Given its vulnerabilities in a number of spheres Sri Lanka has no choice but to persist in broadly following the path of Non-alignment. That is, it should be ‘a friend of all and an enemy of none’, to the extent possible. However, it does not follow that in the process it could compromise what is seen as its national interest.

The latter point needs stressing against the backdrop of the criticisms the Sri Lankan government has been attracting from some quarters over what is made out to be some opaqueness in security and defence cooperation agreements it has entered into with India. It remains advisable for the Sri Lankan government to enter into pacts of this nature with India, but the government is obliged to disclose the contents of these agreements to the Sri Lankan people without undue delay in consideration of the uncompromisable sovereign rights of a people in a democracy.

However, there is no denying that the government should make it a central foreign policy premise to always work in cooperation with India. A consideration of what it cost Sri Lanka in the past to be in a disharmonious relationship with India and how such policy missteps worked against Sri Lanka’s best interests ought to dictate to Sri Lanka the advisability of maintaining uninterrupted cordial ties with India. Moreover, common sense ought to drive home to a country the costs of being at loggerheads with one’s closest neighbour who has also proved a ‘ready friend in deed.’

That said, it is the bounden duty of Sri Lanka’s diplomatic community or establishment to ensure that such cooperation does not degenerate into a policy of subservience towards India. That is, finesse and farsightedness in local diplomacy become prime requirements.

While India’s geographical location and physical size, besides her other strengths, contribute towards her centrality in regional and world affairs, her neighbours would be thinking and acting far-sightedly if they not only focus on India and her legitimate interests but also ensure continuous friction-free intra-South Asian relations. That is, for them collective South Asian well being should be of fundamental importance.

Much more than for India perhaps, such harmonious ties are of inestimable importance to India’s neigbours who are up against multiple vulnerabilities which are to a great extent regionally rooted. The latter could never, that is, afford to take their minds off the region’s collective development prospects.

The above are some of the reasons why it could prove highly counter-productive and self-defeating for the ‘South Asian Eight’ to render dormant and ineffective the historic SAARC organization. Rather than ‘dead’ SAARC has been allowed to drift into the ‘Limbo of Forgotten Things.’

The growing inter-dependence of the ‘SAARC Eight’ ought to impress on the collectivity the need to step-up regional cooperation in multiple areas which impinge on its members’ legitimate interests. For instance, the youth-led ‘Cockroach’ revolts, first in India and subsequently outside, should convince South Asia that it is continuing to be plagued in a major way by poverty and equity-linked issues. That is, West-inspired, largely market economics-dictated ways to see an end to poverty are simply not working completely.

Likewise climate-related questions are ravaging South Asia in unimaginable ways; Nepal being just one case in point. The rationale for regional cooperation remains valid and undefeated. It is time for revived and stepped-up SAARC cooperation. That is, the solutions to the region’s development dilemmas need to be found in mainly the region.

This amounts to making a case for a continued sense of ‘Southasianness’ among the SAARC countries. That is the conviction should be firm that they know their developmental challenges best and that answers to these issues must be primarily evolved by the grouping itself in cooperation with concerned sections.

From the above viewpoints the Regional Centre for Strategic Studies (RCSS), Colombo did very well to tie-up with the South Asian University (SAU), India, to increase public awareness on the developmental problems affecting South Asia and for initiating a number collaborative measures that aim at ameliorating them. The relevant agreement was formalized in early September at the RCSS. The sealing of the pact took place under the aegis of SAU President Prof. K.K. Aggarwal and RCSS Executive Director Ambassador Ravinatha Aryasinha.

A press release issued by the organizations said the collaboration aims ‘to foster research networks, partnerships and collaborations for transformative change across South Asia.’ It also mentioned that the partnership marked the first agreement to be signed by SAU with an independent think tank in Sri Lanka.

Among other things, pacts such as the above are bold moves in the direction of fostering a spirit of intellectual independence in those areas of the South facing some of the stiffest developmental challenges. Rather than ‘import’ solutions to these challenges from outside the region, the SAU-RCSS initiative aims at fostering fresh approaches to evolving solutions to problems that are uniquely South Asian.

It is hoped that the SAU and RCSS initiative while leading a to a greater degree of Southern intellectual independence in the area of development thinking would also help in kick-starting the SAARC process all over again in a major way.

What ought to lend fresh urgency to the latter undertakings are fast-breaking current developments in international politics. It ought to be perceived by the most underdeveloped regions of the South that going forward their well being would matter least or not at all to the major powers of both East and West.

For example at the time of writing the foremost among US and Chinese political leaders are meeting in the US in what is made out to be a historic coming together of sorts to address issues of common concern. It is highly unlikely that the parties would be addressing the economic preoccupations of the least developed countries. The same goes for other states that matter from the East and West.

Essentially, the US and China would be looking at ways of strengthening business ties that matter majorly for them. The South and its issues would prove to be of peripheral interest, if at all they happen to matter to the protagonists. Such developments ought to be fresh reminders to the South and their collaborative organizations that there is no escaping self-help and joint solidarity.

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Is Sri Lanka prepared for global literacy crisis?

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by Prof. M.W. Amarasiri de Silva

Adult literacy has for a long time been one of Sri Lanka’s greatest sources of pride, serving as a social indicator that has set the country apart from several of its neighbours in the region. For many years Sri Lanka has been recognised for keeping its literacy rates at a level like those of middle-income countries and even some high-income ones, even though it has faced economic difficulties and political instability. However, since new global research has now shown an unexpected and concerning decline in adult literacy in several high-income countries, it is important to consider what this means for Sri Lanka.

The phenomenon described by Jishnu Das, Yash Dhuldhoya and Ethan Sager, the unexplained fall in functional literacy among adults in wealthy nations. calls for a more thorough examination of the nature of literacy, the pressures exerted by the modern information environment, and the vulnerabilities that Sri Lanka might encounter as it moves towards a more digital, ageing and complex society. Even though Sri Lanka’s basic literacy rates remain high and steady, the global trend acts as a warning that literacy is not a fixed accomplishment but a dynamic capability which must be continually fostered, safeguarded and adapted to changing circumstances.

Decline in functional literacy

The drop in literacy rate in high-income countries is not due to people losing the ability to read or write in the ordinary way. On the contrary, it reflects a decline in functional literacy, which is the capacity to deal with, understand, and apply information in real-life situations. This kind of literacy involves following instructions, comprehending official documents, using digital interfaces, interpreting medical information, and making sense of complicated texts that demand continuous attention.

Researchers stress that the decline cannot be attributed merely to disruptions caused by COVID-19 or the increasing use of smartphones; instead, there is going on something more fundamental: a weakening of the cognitive and informational bases that adults need to function properly in modern society. In countries such as the United States, the percentage of adults regarded as functionally illiterate has increased significantly, indicating that even highly educated societies are having difficulty in keeping up the skills required to handle ever more complex streams of information.

Sri Lanka immune?

At first sight, Sri Lanka seems to be immune from this trend. The country’s adult literacy rate is still above 92 per cent and youth literacy is even higher. According to the 2024 Census, literacy rates exceed 97 per cent among people aged ten and over, with nearly equal levels between the sexes. These figures show the continued strength of Sri Lanka’s system of free education, a system which in the past has guaranteed widespread access to school and has produced generation after generation of citizens who could read and write at a basic level.

There has also been a steady improvement in educational attainment, with an increasing number of adults finishing secondary education and a larger proportion going on to tertiary institutions. Unlike the mysterious drops observed in rich countries, Sri Lanka’s literacy figures demonstrate stability and even a slight improvement.

However, although the surface appearance is reassuring, an even more complicated reality exists. The literacy figures for Sri Lanka only record basic literacy, that is, the ability to read and write simple sentences, and they do not include measures of functional literacy. It is impossible to tell from these statistics whether adults can interpret a bank statement, understand a medical prescription, use an online government portal, or critically assess information that is spreading on social media. As is shown by the global trend, having a high level of basic literacy does not ensure a strong degree of functional literacy. On the contrary, functional literacy can fall even if basic literacy stays the same. This difference is important for Sri Lanka, particularly since the country is currently experiencing rapid digitalization, demographic ageing, and social change.

Major risk factor

A major risk factor is the move towards digital information environments. In high-income countries, researchers believe that the prevalence of smartphones and short-form digital content may be diminishing people’s ability to engage in deep reading. Nowadays, individuals take in information in short, rapid segments by scrolling through social media feeds, quickly reading headlines, and viewing short videos. Such behaviour decreases the opportunity for sustained reading, which is necessary for keeping comprehension, critical thinking, and the capacity to deal with complex information intact.

Sri Lanka is going through a comparable change. There has been a sharp increase in the number of people using smartphones, and social media sites have become the main sources of news, leisure, and communication. Although there are many advantages to having digital access, it also results in a situation where superficial reading becomes the standard approach and could therefore lead to a decline in functional literacy over time.

Demographic ageing as challenge

A further challenge that is coming up is demographic ageing. Sri Lanka is rapidly moving towards becoming an ageing society, with an increasing number of older people who might experience cognitive decline, have less exposure to new information, and enjoy few opportunities for further learning. In high-income countries, ageing populations have led to a fall in functional literacy since older individuals have had difficulty adapting to digital systems and complicated bureaucratic procedures.

The older generation in Sri Lanka, many whom were educated many decades ago under different curriculum standards, could end up becoming increasingly vulnerable in a world in which essential services, such as banking and healthcare, are being moved online. If appropriate support is not provided, the country may witness a growing gap between basic literacy and functional literacy among older adults.

In Sri Lanka, the way in which administration and the workplace are organised has in the past placed greater trust in personal communication and on basic forms of documentation. What in high-income countries would require complex reading is instead carried out through face-to-face contact in Sri Lanka. Nevertheless, this situation is now changing. Government services are becoming available online, banks are introducing digital systems, and in workplaces there is an increasing need for employees to use electronic systems. Since these changes are happening at a faster rate, the demand for functional literacy will increase. Should adults not be able to meet these new demands, Sri Lanka might start to see the kind of decline in literacy that has been seen in other places.

Misinformation and disinformation

Another worry is the spread of misinformation and disinformation. In Sri Lanka, there has already been the quick dissemination of false information via social media, with this having an impact on public health, politics, and social cohesion. Since functional literacy is essential for allowing people to assess sources, doubt the claims made, and tell the difference between reliable information and falsehoods, a lack of functional literacy causes societies to be more open to manipulation, polarisation, and confusion.

The fact that there has been a global drop in functional literacy at the same time as misinformation has increased points to a dangerous feedback cycle: when literacy is low people become more prone to misinformation, and the misinformation in turn damages their ability to think critically about information. Given that the country has a high level of social media use and a lack of digital literacy training, Sri Lanka should take this risk seriously.

Even though there are these risks, Sri Lanka has several advantages which can assist in avoiding a drop in functional literacy. The country’s system of basic education is still strong, showing high enrolment figures and good results in basic literacy.

Families in Sri Lanka still place a great deal of importance on education and reading is still a respected cultural activity. Furthermore, because of its relatively small size and the fact that it has a centralized form of government, it is more efficient than in bigger countries to carry out nationwide literacy campaigns. These strengths offer a firm basis for developing new strategies for protecting and improving functional literacy.

Literacy a process

It should be realised by Sri Lanka that attaining literacy is not a single accomplishment achieved in childhood. In the modern world, literacy must be a skill that is constantly put into practice, kept up to date and adapted to changing circumstances. The fact that adult literacy is declining worldwide shows that even in wealthy countries with well-developed education systems deterioration can occur if adults are not supported in keeping their cognitive and informational abilities. Sri Lanka cannot afford to be careless.

It is necessary for the country to invest in adult education, in programmes concerning digital literacy and in the development of cognitive skills for all age groups. It also needs to establish ways of measuring functional literacy rather than just basic literacy so that policymakers can detect emerging weaknesses and act in advance.

A vital measure is to increase the opportunities for adult learning. Although Sri Lanka has effective literacy programmes based in schools, the country’s infrastructure for adult education is limited. Community centres, libraries, universities, and vocational institutes should take on a more significant role by providing courses, workshops, and reading programmes which are tailored for adults. The programmes should place an emphasis not just on reading and writing but also on digital navigation, critical thinking, and information processing. Adults should be given the chance to practise the skills that are necessary for them to function effectively in a rapidly changing world.

Importance of digital literacy programmes

It is just as important to have digital literacy programmes. Since an increasing number of services are being offered online, adults need to learn how to use digital tools with confidence and in a safe manner. This involves knowing how to fill out online forms, moving around on government websites, using banking apps, and being able to spot misinformation. The digital literacy courses available should be accessible, affordable, and adapted to different age groups, especially older adults who might feel put off by technology. Schools can also contribute by incorporating digital literacy into their curriculum so that future generations acquire good functional literacy skills from an early age.

Sri Lanka should also investigate introducing policies which promote cognitive health among older people. Since cognitive decline can lead to a deterioration of functional literacy, it becomes more difficult for older individuals to deal with information. It is possible to help keep cognitive function by setting up programmes that promote reading, social interaction, physical activity, and continued learning. During regular medical visits, healthcare professionals should include cognitive assessments so that any problems affecting literacy-related skills can be picked up early.

Sri Lanka needs to create tools for measuring functional literacy, since the figures available on basic literacy give an incomplete account of the country’s capabilities. By using assessments of functional literacy like those employed in high-income countries, Sri Lanka would be able to monitor how well its adults can apply their literacy skills in real-life situations.

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From Colombo to Vegas: Sri Lankan talent shines at WCOPA

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Chris with Sachini Ayendra, the very first contestant who represented Sri Lanka at WCOPA 2015 / Bronze winner at WCOPA 2026 Natharie Wickramasinghe with her parents

The World Championships of Performing Arts (WCOPA) is known globally as the Olympics of performing arts, but Sri Lankans came to know of it more closely when Natharie Wickramasinghe, representing Team Sri Lanka at WCOPA 2026, in Las Vegas, earned a Bronze Medal in the Ethnic/Folklore Dance category.

Behind Sri Lanka’s WCOPA journey is Sri Lanka-born Chris Rajendra, who migrated to the United States in 2007, and deserves special congratulations.

Passionate about discovering and promoting talent, Chris has been actively involved in the pageant and performing arts, industry since 2002.

A major milestone came in 2015, when he introduced WCOPA, to Sri Lanka, for the first time, creating an international platform for Sri Lankan performers.

Sachini Ayendra became the very first candidate to represent Sri Lanka at WCOPA, in 2015, marking the beginning of Team Sri Lanka’s journey.

Chris served as National Director for Team Sri Lanka from 2015 to 2018, and has returned to the role for the 2026–2027 term, continuing his commitment to identifying, developing and promoting Sri Lankan talent internationally.

His involvement in pageantry and performing arts includes:

Recruiter, Miss Nevada United States – 2014

Chris Rajendra: National Director – WCOPA Team  Sri Lanka

Manager, Miss Colombia Las Vegas – 2013 to 2017

Director for the West Coast and International Divisions of Ms. Latina International and Ms. International World – 2017

National Director for Team Sri Lanka – WCOPA, 2015–2018 and 2026–2027

Co-National Director for Team USA – WCOPA 2026

In the USA, Chris began his career in retail before transitioning into insurance and financial services, where he built extensive experience in sales, marketing, leadership and business development.

He owned and operated a brokerage, affiliated with multiple insurance companies, and later served as Marketing Director with Transamerica and World Financial Group.

As his business expanded across Las Vegas and California, he continued to hone his expertise in sales, marketing and client relations. He now works as a Sales Executive at Hilton Grand Vacations.

Looking ahead, Chris will shortly launch the application process for Team Sri Lanka 2027, giving talented Sri Lankan performers another opportunity to represent the country on the world stage.

The 2027 World Championships of Performing Arts will take place in Las Vegas, USA, in July or August 2027.

Through his work in both the corporate and performing arts worlds, Chris Rajendra continues to combine leadership, networking and talent development — creating opportunities for Sri Lankan performers to showcase their abilities on a global platform.

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