Opinion
Jerome Fernando and his profane gimmicks – II
By Rohana R. Wasala
(Continued from yesterday May 24, 2023)
Some well-meaning, erudite, but very naive and innocent, young bhikkhus are challenging Paster Jerome Fernando to a debate over his deprecatory remarks about Buddhism; that, I think, is ridiculously ingenuous and unnecessary, because that is giving that man a measure of dignity that he doesn’t deserve, and also because he cannot be credited with a decent understanding even of Christianity, let alone anything additional outside that domain. These young monks are being eclipsed in their calm but determined attempt to react to Jerome’s disinformation and deception without any ill will. By whom? They are getting overshadowed by a few yellow-robed imposters who are themselves Buddhist versions of pastor Jerome Fernando. Actually, those few false monks and the fake prophet are birds of a feather probably fed by the same hands, as some say.
It has also been observed that certain discredited politicians are exploiting the opportunity that came their way through this obviously well-rehearsed Jerome Fernando episode to take a dig at each other for the heck of it, without utilising it to repair the damage it is causing to reconciliation. Last but not least, where are the Ven Mahanayake theras? Their silence in crisis situations has often aggravated issues affecting the Buddha Sasana. The online media I normally consult have nothing in this regard. However, one can’t blame the Ven Mahanayakes because they avoid politics, as they have done down the centuries. They used to advise the monarch only in spiritual matters, and the monarch took responsibility for looking after the Shashanaya. The most senior monk or monks, close to the royalty, offered their opinion in succession matters on rare occasions, and also when the ruler failed in his duties or when there were foreign threats to the nation. The Sangha never took part in ruling, but remained above the ruler. The Buddhist Sangha is a very democratic community, where one monk has no control over another. Times have changed. It is urgent that the Mahanayakes do more to save the Buddha Shasanaya including the Fourfold Assembly of Followers (Sivvanak Pirisa) of male and female lay Buddhists and bhikkhus and bhikshunis.
Back to the topic. Meanwhile, a complaint was lodged with the Criminal Investigation Department (CID) by the propaganda secretary of the political party, Pivituru Hela Urumaya (PHU), Iranga Vidvath Mendis, in connection with the relevant offensive statements made by Jerome Fernando who calls himself a prophet, which are derogatory to the Buddha, Buddhism, and other religions. This is the only meaningful reaction I have seen so far to Jerome Fernando’s outrage (up to the time of writing). The complainant demands that the law be applied to the (suspect) offender in this case in terms of the International Covenant on Civil and Political Rights (ICCPR) Act No. 56 of 2007.
The aforementioned petition to the CID was published in a news report in the online lanka c news. It quoted the following fromJerome Fernando’s importunate harangue:
“This is what separates Christianity from Buddhism. Because for a Buddhist in their mind, it’s like, okay, අනුන්ට කලදේ තමන්ට පලදේ in a sense, it’s true, especially if you do something to a prophet. Anyways. Now, but in the Buddhist mind, they never hear the love of Buddha. Are you hearing this? Their focus is enlightenment. But to be enlightened, you need light. The Buddha himself, the name Buddha means enlightened one. Ladies and gentlemen, what is greater, light or enlightened? Jesus said, I’m the light of the world. so i tell you now, jesus didn’t said I’m the enlightened one, No, no, no, no. Jesus came from a different wavelength. Jesus said I’m the light. So, I submit to you, the Buddha was looking for light. He was actually looking for Jesus. This is why every Buddhist needs Jesus.”
I came across a YouTube video clip of the relevant part of Jerome Fernando’s coercive religious rant against the Buddha, Buddhism and Buddhists that contained more. There was a singing part to it too, that ridicules such traditional curative and protective magical remedies as tying charmed threads, anointing charmed oil, etc., usually found among rural folk, as superstitious practices based on Buddhist teachings. Those are cultural things and should not be confused with Buddhism. Buddha did not advocate such things. He himself visited a physician called Jeevaka when he fell ill, according to the known life of the Buddha. He preached no religion, and never prescribed blind-faith based devotional practices or mindless rituals. Even the most ignorant Buddhists know that magical cures like charmed threads, oils, and chants are not part of the doctrine they actually follow. Instead, those ritual performances are part and parcel of the established holistic native healing culture which maintains the vital balance between the physical and mental aspects of the patients’ health. These ancient healing arts have survived, particularly among villagers, into modern times. Jerome also staged some faith healing episodes, not different from them. Such magical fake cures are daily performed in many hundreds of devales dedicated to local deities found across the country which are patronised not only by gullible villagers, but by superstitious city dwellers including politicians and businessmen among others of the same ilk seeking divine assistance with their nefarious projects. Why should a ‘prophet’ demean his god by descending to the level of a village kapurala unless he was a genuine fake?
In the letter to the CID referred to above, Mendis has left out (probably, as irrelevant to the point of his plaint) Fernando’s disparaging references to Hinduism and Islam and relevant sacred figures, which are equally outrageous, such as that Hindus venerate animals. A common allegation he raised against the leaders of all three non-Christian religions did not preach Love! But this fake prophet’s real target is the Buddha, his teaching and the Buddhists, his followers, whom he demeans, by implication, as a spiritually misguided lot. Though it is evident that Jerome is proficient enough in Sinhala for preaching to them, he speaks only in English and has himself interpreted in Sinhala. That, I think, is just an act he puts on to further impress his apparently mesmerised audience, whose awed gazes were fixed on his constantly beaming beatific smile.
What is Jerome Fernando saying in the snatch of speech quoted above? Simply, nonsense. He appears to be ignorant of his own religion of Christianity and its truly great founder Jesus Christ. Christianity came five or six hundred years after Buddhism. The latter is definitely beyond pastor Fernando’s power of understanding. What did Buddhists do to him (if he means himself by ‘prophet’) for him to say “anunta kala de tamanta pala de” (which would be equivalent to the English proverb ‘Curses come home to roost’)? (When he said this, though, he seemed to be mocking his own ‘prophet’ act!) This idea of ‘retaliatory justice’ is not part of the Buddhist concept of karmic causation. People from different cultural backgrounds accept the idea that bad deeds earn you bad results and that good deeds bring you good results, as a self-evident truth. The Karma concept taught in Buddhism is much more profound and complex than ‘Curses come home to roost’.
A word about the idea of love that Jerome finds missing in Buddhism. Buddhism is nothing if it is not about wisdom and compassion. The Buddha does uphold love as a positive emotion, but says that it is ultimately based on selfishness/the illusion of ‘self’. The Buddha’s teaching recognises a difference between love (that you feel for a person) and unconditional universal compassion or loving-kindness (maitri, friendliness) towards all sentient beings, something that is completely selfless. I think Christian love is also very close to or identical with the Buddhist concept of loving-kindness. To me it looks like the highly intelligent Jerome Fernando has not so far cared to grasp at least a faint idea of the Buddha’s profound dhamma. He has no sense of history, for he doesn’t know that the Buddha lived five to six centuries before Jesus was born. Otherwise, if he is in his right senses at least temporarily, how can he say that the Buddha was looking for Jesus? What do you know about the Enlightenment concept taught in Buddhism, Jerome? Obviously, NOTHING! You equate enlightenment to lighting up or illuminating something. That is stupid. An Australian YouTuber of Sri Lankan origin says that he had some slight acquaintance with Jerome as a young Burgher with a different name doing modelling work for commercial firms about twenty years back. It’s plausible information. He uses both Sinhala and English equally fluently. Oops! I almost forgot. At the end or thereabouts of his Buddha bashing, quite paradoxically, like a true Christian preacher or a genuine Buddhist monk for that matter, he admonishes his congregation: “Never persecute anybody, never shame another person’s faith”.
I will wind up with a reference to the Buddha’s famous Kalama Sutta discourse. The Buddha advised his disciples to question and examine even the Tathagata (Buddha) himself to find the trustworthiness, the authenticity, of the teacher they chose to follow. A group of young men called the Kalamas came to the Buddha with a question. They wanted to learn from him how they could separate truths from falsehoods uttered by the various venerable recluses and brahmanas who visited their village of Kesaputta from time to time and preached their different doctrines that disagreed with each other. Obviously, the young men had heard of the fame of the Buddha who himself had studied under the most famous teachers of the time and exhaustively analysed their teachings, and dissatisfied, had embarked on his own long and assiduous search for the Truth and eventually attained Enlightenment. The Buddha’s advice to them was: “Kalamas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic and inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘this is our teacher’. But…when you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up… and when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them”. (I am quoting here from Ven Walpola Rahula thera’s classic dhamma compendium ‘What the Buddha Taught’ first published in London in 1959, and reprinted many times since, which Jerome Fernando may profitably read and still remain, or learn to be, a pious and virtuous Christian, which, I am afraid, he is not at present.)
I can easily answer your criticisms of Hinduism and Islam, but it is better for you to learn by yourself their moral essence that is as noble and as ennobling as Christianity.
(Concluded)
Opinion
Prisoners are human beings
In developed countries such as US, prisons are normally built, far away from City Areas because of the risk of prison breaking as happened recently in Negombo. For an example, just imagine what would be the fate of people around Colombo, if an attempt to break the jail in Welikada become a success. Therefore, it is necessary to introduce strategies to discipline our prisoners to behave as humans rather than simply displaying above message to the people living outside of the prison, as happened in Sri Lanka. To materialised above idea. it is necessary discipline prisoners mentally before they are released. As a Buddhist country we could develop our own model based on Buddhist Stanza such as Wanaropa Sutta to mentally discipline the prisoners. According to that Stanza, people would naturally get self-disciplined themselves while growing trees
The World Health Organization (WHO) reports, that the food not only affects physical and mental health, but is also key to successful rehabilitation and resettlement after release of prisoners. Recognizing this, many organisations and correctional facilities are striving to create a stronger and more sustainable food system among prison populations, which totaled more than 10.35 million globally in 2016, according to the World Prison Brief.
Based on above observations, we could creatively plan to relocate our prisons outside cities. For an example, already ecologically damaged area adjacent to Wilpattu Sanctuary could be used to build an ecofriendly prison. It should be designed with qualified Landscape Architects specialized in designing ecofriendly prisons as adapted in other countries. Those projects should be a joint effort with prisoners because the prisoners themselves should also become the partners of the project while rejuvenating original forest cover after project completion. While creating the forest cover, in the case of Wipattu, we could also use our traditional Chena Cultivation approaches which are now treated in developed countries as most sustainable land use method, to produce healthy foods without damaging eco systems.
By that approach, we could also transform whole prison premises to Organic Food Production Farm, managed by the prisoners themselves. This is very common in developed countries. In my view, the prisoners serving long term jails are ideal for this effort. After their release, they would definitely duplicate their experience in their residence areas rather than repeating crimes as happening now days. They also could be entitled for any profits generated from the project which takes about 5 years for completion. Income generating from farms could be deposited into the bank accounts of prisoners in order to use it after their release.
Another potential area for this intervention is Kandakadu Prison, which was an Agriculture Farm before it was transformed to a rehabilitation camp. Being located adjacent to an area with elephant population and the Beach in Batticaloa, eco-tourism hotel might be the best option for this area. Income generation from tourism is the return on investment which could be used to duplicate same concept to similar locations. Another potential area is the Right Bank area of Maduru Oya located near an Army Camp. Animal Husbandry is ideal for this area. Another potential area is Manthieu island, Batticoloa.
Capital required to invest for this type intervention could be generated by selling the urban areas currently allocated to prisons. Sri Lanka Army could be the ideal implementation agency mainly because of possible reluctances of Prison Officers to work in remote areas such as Wilpattu.
Mahinda Panapitiya
Opinion
Resplendent isle in transit: The misery of getting from A to B
For centuries, many travellers have waxed eloquent about Sri Lanka, the “Resplendent Isle.” They spoke of lush tea estates, golden shores, and a spirit of much-admired spontaneous hospitality that defined our Pearl of the Indian Ocean. But today, the residents of this isle know a different reality; one not of postcards, but of grease, grit, and the grinding misery of a transport system, virtually in terminal collapse. To move from Point A to Point B in modern Sri Lanka is no longer a simple errand; it is a “Herculean effort” of survival against a backdrop of state incompetence, private-sector thuggery, total disregard for human decency and a government that seems to have outsourced its conscience to the highest bidder.
For the millions who call this thrice-blessed island home, the daily reality of navigating it by any form of transport has become a “major catastrophe” of Dickensian proportions. To move from Point A to Point B in 2026 is no longer a simple logistical task; it is a distasteful test of human endurance, a drain on the spirit, and a gamble with one’s own safety. The current transport status of Sri Lanka is not merely “poor”, a terminology that defies even proper definition. It is a monumental systemic failure, a toxic cocktail of state negligence, private-sector extortion, and a total collapse of regulatory oversight.
The Iron Horse in Decay: A Rail Service in Tatters
At the heart of our transit woes is the state-run surface rail service. As the only transport entity exclusively handled by the government, the railways should be the backbone of our economy. Instead, they have become a testament to nonchalant and omnipresent bureaucratic apathy. The carriages, many of which look as though they have not seen a lick of paint or a structural repair since the mid-20th century, are in a state of advanced decay.
The statistics tell a grim story. Derailments have become so frequent that they are no longer headline news but a daily footnote in the lives of commuters. These “accidents” are rarely the acts of God; they are the inevitable results of poor maintenance of tracks and rolling stock. Unacceptable delays are now the standard operating procedure. A journey that should take an hour often stretches into three, leaving students, office workers, and labourers stranded on sweltering platforms while the authorities offer nothing but silence or hollow excuses. While other nations race toward high-speed travel connectivity, our “Queen of Jaffna” and “Udarata Menike” crawl through a landscape of systemic neglect.
The symptoms are visible to any commuter: rusted carriages with leaking roofs, seat upholstery that has not seen a deep clean since the 1970s, and an electrical system prone to sparks and darkness. But the issues run deeper than aesthetics. We are witnessing a terrifying frequency of derailments, often blamed on “technical faults” that are actually the predictable results of poor track maintenance and a lack of spare parts. Accidents at unprotected crossings continue to claim lives, while “unacceptable delays” have become the only predictable feature of the timetable. For the office worker in Colombo Fort or the student in Peradeniya, the train is no longer a vessel of progress; it is a gamble with time and safety.
The Bus “Mafia” and the Ransom of the Commuter
If the rail service is a ghost of a bygone era, the fee-levying bus service is a modern-day war zone. The landscape is split between the state-run Sri Lanka Transport Board (SLTB), burdened by a very poorly maintained fleet of ageing buses and a massive and aggressive fleet of private buses, which outmatch and outperform the state-run flotilla, not by efficiency but by sheer intimidation. It is absolutely crucial to note that neither serves the public. The SLTB really operates a skeletal, poorly maintained fleet that barely scratches the surface of demand. The private buses are a law unto themselves.
At the heart of the private transport sector lies an association that critics have aptly dubbed a “Mafia.” Headed by the influential figure colloquially known as “Bus G”, this association holds the entire nation’s commuters to ransom. At the drop of a hat, they can paralyse the country with “trade union action” that are little more than unsophisticated blackmail. In a telling ransom note, whenever a policy change or a fuel hike threatens their bottom line, the buses disappear from the roads. The result? Thousands of citizens are stranded in the blistering heat, watching their productivity and dignity evaporate while the “association” negotiates with a government that appears to be absolutely terrified of their political muscle.
There is a dark irony in the politics of it all. The kingpins of this “bus mafia” openly boast that they were instrumental in bringing the current political powers into office. Consequently, the government appears not just toothless, but complicit. While the public suffers, the state turns a blind eye to overcrowding, reckless driving, and the use of nasty, addictive drugs by the staff, which turns our highways into graveyards. The powers-that-be do not have the gumption to call a spade, just that, a spade, and rein in the miscreants, using the finest employment of the laws that govern this country.
The Law of the Tuk-Tuk: A Free-for-All on Three Wheels
Descending further into the chaos, we find the omnipresent three-wheeler and taxi services. Once a convenient alternative, the “Tuk-Tuk” has become a law unto itself. In a country where the cost of living is already spiralling, these unscrupulous operators have created a “free-for-all” fare system. There is no central control over rates; instead, passengers are forced to haggle or succumb to whatever arbitrary figure the driver decides upon. For those who can afford to bypass the buses, the totally inconsiderate charges of three-wheelers and private taxis offer no sanctuary. What was once a convenient last-mile solution has devolved into a predatory racket. The tuk-tuk services have become stallions of self-importance, operating without any meaningful oversight of rates or conduct.
Commuters are met with the nonchalant refusal of short-distance hires. Drivers, seeking to “make a fast buck,” prioritise long-distance hauls where they can extort exorbitant, unmetered fares. In the absence of a standardised digital fare system enforced by the state, the passenger is always the loser. The arrogance is palpable, and respect for fellow humans has been thrown out the window. These operators behave as if they own the asphalt, often claiming that their collective vote base was the kingmaker for the current political establishment. This perceived “immunity” has bred a culture of impunity where the commuter is treated as a nuisance rather than a customer.
For the elderly trying to reach a hospital or a worker trying to get home during a rainstorm, the “refusal” has become a standard, insulting rejection. The fee-levying taxi services, though slightly more professional in appearance, operate with a similar mercenary mindset, exploiting the desperation of a public that has no other choice.
The RMV Mess, the Registration Trap and the Police Ambush
For those who have attempted to escape the public transport nightmare by purchasing their own vehicles, a different kind of trap awaits. The government has allowed the mass import of private vehicles, including two-wheelers, but the Registrar of Motor Vehicles (RMV) has become a black hole of inefficiency. Delays in vehicle registration now run into several months. Despite a surge in private vehicle imports, the bureaucracy has ground to a resounding halt. Vehicle owners face “blatant delays” in registration that extend for several months, leaving them in a bureaucratic and legal limbo.
The situation is worsened by the government’s decision to halt the private-sector issuance of number plates, centralising it into a system that is currently a “total mess.” Tens of thousands of vehicles are forced to ply the roads displaying only engine and chassis numbers, a temporary measure born of necessity. Yet for all that, and totally against even a minuscule iota of any consideration, the Police Department seems to have missed the memo and become a set of hungry predators. Officers wait in ambush, charging these owners with hefty fines for being on the road without official number plates; plates that the state itself has failed to provide. It is an avaricious cycle, where the state fails to register your car or motorcycle, and then the state’s law enforcement arm punishes you for that very failure. Rather than focusing on the blatantly reckless bus drivers or the lawless Tuk-Tuks, Police Officers wait in ensnarement to pounce on these “unregistered” vehicles. Even when owners produce documents proving the delay lies entirely with the RMV, they are charged and fined. The message is clear: the citizen must pay for the government’s failure.
The Prohibitive Cost of Mobility
Overseeing all of this is the crushing weight of fuel prices. The government continues to raise the cost of petrol and diesel with scant regard for the downstream consequences. These so-called “cost-reflective” adjustments may look good on a balance sheet in Washington or at the International Monetary Fund, but on the ground in Colombo and Kandy, they are prohibitive. Every hike in fuel prices triggers a “ripple effect” that raises the price of bread, vegetables, and, of course, the very transport that people use to get to work to pay for those goods.
Finally, a Nation at a Standstill
The transport crisis is not just a logistical problem; it is a moral one of utter social degradation. It reflects on a government that has abandoned its primary duty: to provide the infrastructure for a functioning society. We are living on a “glorious isle” where the beauty of the landscape is now obscured by the soot of a broken bus and the stress of an uncertain commute. Going from Point A to Point B has become a major travail of unbelievable misery.
Overseeing this chaos is a government that views the fuel pump as an Automated Teller Machine (ATM). The cost of all fuel types, from petrol to the diesel that powers the nation’s mobility has reached “absolutely prohibitive” levels. With scant regard for the domino effect on the cost of living, the authorities and the powers-that-be continue to raise prices, fuelling a major catastrophe of economic inflation.
For the average Sri Lankan, the “travail of unbelievable misery” is now constant. We are a nation on the move, but we are moving towards a cliff from which we are likely to fall into an abyss of no return. Until the transport sector is stripped of its political “protectors” and returned to the service of the people, this “Resplendent Isle” will remain a beautiful prison for those trying to get from Point A to Point B.
If the current administration continues to protect the infamous “mafias”, ignore the decay of the rails, and profit from the administrative chaos of the RMV, and totally fail to get their act together, they are not failing just the transport sector; they are in fact failing the very heart of the nation for sure. Our Motherland, Sri Lanka, deserves a whole lot better than a state of an ever-present and unending transit catastrophe. All the rhetoric about a rich country and a beautiful life that was promulgated in the not-too-distant past remains only as unbelievable wishful thinking.
By an Aficionado
Opinion
Why do many Sri Lankan students become school dropouts?
Education is widely recognised as the foundation of a country’s development. In Sri Lanka, free education has provided generations of children with the opportunity to attend school regardless of their economic background. Despite these advantages, many students still leave school before completing their education. School dropout is a significant social issue because it affects not only the lives of young people but also the country’s economic and social progress. Understanding the reasons behind school dropout is essential for finding effective solutions.
One of the main reasons students leave school is financial hardship. Although education in Sri Lanka is free, families still have to spend money on uniforms, stationery, transportation, private tuition, and other school-related expenses. For low-income families, these costs can be difficult to manage. Some students are forced to work to support their families instead of continuing their education. In rural areas especially, children may help with farming, fishing, or family businesses, reducing the time and motivation they have for school.
Another important factor is academic pressure. Sri Lanka’s education system is highly competitive, especially because of major examinations such as the Grade Five Scholarship Examination, the G.C.E. Ordinary Level, and the G.C.E. Advanced Level. Many students feel stressed by the heavy workload and the pressure to achieve high marks. Those who struggle academically may lose confidence and believe they have little chance of success. As a result, some choose to leave school rather than continue facing disappointment and failure.
Family problems also contribute significantly to school dropout rates. Children who experience divorce, domestic violence, alcoholism, or the loss of a parent often face emotional and financial difficulties. Some students become responsible for caring for younger siblings or elderly family members. Without proper support, balancing family responsibilities with education becomes extremely challenging. In such situations, education may become a lower priority.
Another reason is the lack of interest in traditional classroom learning. Every student has different talents and learning styles. However, the education system often focuses mainly on academic achievement rather than practical or vocational skills. Students who are gifted in sports, arts, technology, or technical work may not feel motivated in a classroom that emphasises examinations and textbook learning. Without opportunities to develop their unique abilities, some students become bored and eventually stop attending school.
Bullying and mental health issues are also important causes of school dropout. Some students experience bullying because of their appearance, disability, ethnicity, language, or family background. Others suffer from anxiety, depression, or low self-esteem but do not receive the counseling they need. When students feel unsafe or unwelcome at school, they may begin missing classes and eventually leave school altogether. Schools that lack proper counseling services may struggle to identify and support these vulnerable students.
In some parts of Sri Lanka, long travel distances and transportation difficulties discourage students from attending school regularly. Rural students often travel several kilometers every day, sometimes on foot or using unreliable public transport. During the rainy season, flooded roads and poor infrastructure make travel even more difficult. Frequent absenteeism caused by transportation challenges may eventually lead students to drop out.
For some girls, early marriage and teenage pregnancy become barriers to continuing education. Although these cases are less common than in some other countries, they still affect certain communities. Young mothers often find it difficult to balance childcare with school responsibilities. Social stigma and limited support can further reduce their chances of returning to education.
The COVID-19 pandemic also increased the number of students at risk of dropping out. During school closures, many families lacked internet access, smartphones, computers, or stable electricity for online learning. Students from disadvantaged backgrounds fell behind in their studies, and some never returned to school after classes resumed. The pandemic highlighted inequalities in access to education across the country.
The consequences of school dropout are serious. Students who leave school early often have fewer employment opportunities and may earn lower incomes throughout their lives. They are more likely to experience poverty, unemployment, and social exclusion. School dropout can also contribute to higher crime rates, child labor, and poor health outcomes. For the country, losing educated young people means a less skilled workforce and slower national development.
Several solutions can help reduce school dropout rates in Sri Lanka. The government can strengthen financial assistance for low-income families through scholarships, school meal programmes, and transportation support. Schools should provide counseling services to address mental health concerns and prevent bullying. Teachers can receive training to identify students who are at risk of dropping out and provide timely support. Expanding vocational education and technical training would also give students more opportunities to pursue careers that match their interests and abilities. Finally, parents, schools, communities, and government agencies should work together to encourage regular school attendance and create a supportive learning environment.
In conclusion, school dropout is a complex issue caused by economic difficulties, academic pressure, family problems, mental health challenges, transportation issues, and limited educational opportunities. Although Sri Lanka has made remarkable progress in providing free education, ensuring that every child completes their schooling requires continued effort from all sectors of society. By addressing the root causes of school dropout and supporting vulnerable students, Sri Lanka can build a more educated, skilled, and prosperous future for the next generation.
Saumya Aloysius
saumyaaloysius@gmail.com
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