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Making ‘Sinhala Studies’ globally relevant

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On 8 January 2026, I delivered a talk at an event at the University of Colombo marking the retirement of my longtime friend and former Professor of Sinhala, Ananda Tissa Kumara and his appointment as Emeritus Professor of Sinhala in that university. What I said has much to do with decolonising social sciences and humanities and the contributions countries like ours can make to the global discourses of knowledge in these broad disciplines. I have previously discussed these issues in this column, including in my essay, ‘Does Sri Lanka Contribute to the Global Intellectual Expansion of Social Sciences and Humanities?’ published on 29 October 2025 and ‘Can Asians Think? Towards Decolonising Social Sciences and Humanities’ published on 31 December 2025.

At the recent talk, I posed a question that relates directly to what I have raised earlier but drew from a specific type of knowledge scholars like Prof Ananda Tissa Kumara have produced over a lifetime about our cultural worlds. I do not refer to their published work on Sinhala, Pali and Sanskrit languages, their histories or grammars; instead, their writing on various aspects of Sinhala culture. Erudite scholars familiar with Tamil sources have written extensively on Tamil culture in this same manner, which I will not refer to here.

To elaborate, let me refer to a several essays written by Professor Tissa Kumara over the years in the Sinhala language: 1) Aspects of Sri Lankan town planning emerging from Sinhala Sandesha poetry; 2) Health practices emerging from inscriptions of the latter part of the Anuradhapura period; 3) Buddhist religious background described in inscriptions of the Kandyan period; 4) Notions of aesthetic appreciation emerging from Sigiri poetry; 5) Rituals related to Sinhala clinical procedures; 6) Customs linked to marriage taboos in Sinhala society; 7) Food habits of ancient and medieval Lankans; and 8) The decline of modern Buddhist education. All these essays by Prof. Tissa Kumara and many others like them written by others remain untranslated into English or any other global language that holds intellectual power. The only exceptions would be the handful of scholars who also wrote in English or some of their works happened to be translated into English, an example of the latter being Prof. M.B. Ariyapala’s classic, Society in Medieval Ceylon.

The question I raised during my lecture was, what does one do with this knowledge and whether it is not possible to use this kind of knowledge profitably for theory building, conceptual and methodological fine-tuning and other such essential work mostly in the domain of abstract thinking that is crucially needed for social sciences and humanities. But this is not an interest these scholars ever entertained. Except for those who wrote fictionalised accounts such as unsubstantiated stories on mythological characters like Rawana, many of these scholars amassed detailed information along with their sources. This focus on sources is evident even in the titles of many of Prof. Tissa Kumara’s work referred to earlier. Rather than focusing on theorising or theory-based interpretations, these scholars’ aim was to collect and present socio-cultural material that is inaccessible to most others in society including people like myself. Either we know very little of such material or are completely unaware of their existence. But they are important sources of our collective history indicating what we are where we have come from and need to be seen as a specific genre of research.

In this sense, people like Prof. Tissa Kumara and his predecessors are human encyclopedias. But the knowledge they produced, when situated in the context of global knowledge production in general, remains mostly as ‘raw’ information albeit crucial. The pertinent question now is what do we do with this information? They can, of course, remain as it is. My argument however is this knowledge can be a serious source for theory-building and constructing philosophy based on a deeper understanding of the histories of our country and of the region and how people in these areas have dealt with the world over time.

Most scholars in our country and elsewhere in the region believe that the theoretical and conceptual apparatuses needed for our thinking – clearly manifest in social sciences and humanities – must necessarily be imported from the ‘west.’ It is this backward assumption, but specifically in reference to Indian experiences on social theory, that Prathama Banerjee and her colleagues observe in the following words: “theory appears as a ready-made body of philosophical thought, produced in the West …” As they further note, in this situation, “the more theory-inclined among us simply pick the latest theory off-the-shelf and ‘apply’ it to our context” disregarding its provincial European or North American origin, because of the false belief “that “‘theory’ is by definition universal.” What this means is that like in India, in countries like ours too, the “relationship to theory is dependent, derivative, and often deeply alienated.”

In a somewhat similar critique in his 2000 book, Provincialising Europe: Postcolonial Thought and Historical Difference Dipesh Chakrabarty points to the limitations of Western social sciences in explaining the historical experiences of political modernity in South Asia. He attempted to renew Western and particularly European thought “from and for the margins,” and bring in diverse histories from regions that were marginalised in global knowledge production into the mainstream discourse of knowledge. In effect, this means making histories of countries like ours relevant in knowledge production.

The erroneous and blind faith in the universality of theory is evident in our country too whether it is the unquestioned embrace of modernist theories and philosophies or their postmodern versions. The heroes in this situation generally remain old white men from Marx to Foucault and many in between. This indicates the kind of unhealthy dependence local discourses of theory owe to the ‘west’ without any attempt towards generating serious thinking on our own.

In his 2002 essay, ‘Dismal State of Social Sciences in Pakistan,’ Akbar Zaidi points out how Pakistani social scientists blindly apply imported “theoretical arguments and constructs to Pakistani conditions without questioning, debating or commenting on the theory itself.” Similarly, as I noted in my 2017 essay, ‘Reclaiming Social Sciences and Humanities: Notes from South Asia,’ Sri Lankan social sciences and humanities have “not seriously engaged in recent times with the dominant theoretical constructs that currently hold sway in the more academically dominant parts of the world.” Our scholars also have not offered any serious alternate constructions of their own to the world without going crudely nativistic or exclusivist.

This situation brings me back to the kind of knowledge that scholars like Prof. Tissa Kumara have produced. Philosophy, theory or concepts generally emerge from specific historical and temporal conditions. Therefore, they are difficult to universalise or generalise without serious consequences. This does not mean that some ideas would not have universal applicability with or without minor fine tuning. In general, however, such bodies of abstract knowledge should ideally be constructed with reference to the histories and contemporary socio-political circumstances

from where they emerge that may have applicability to other places with similar histories. This is what Banerjee and her colleagues proposed in their 2016 essay, ‘The Work of Theory: Thinking Across Traditions’. This is also what decolonial theorists such as Walter Mignolo, Enrique Dussel and Aníbal Quijano have referred to as ‘decolonizing Western epistemology’ and ‘building decolonial epistemologies.’

My sense is, scholars like Prof. Tissa Kumara have amassed at least some part of such knowledge that can be used for theory-building that has so far not been used for this purpose. Let me refer to two specific examples that have local relevance which will place my argument in context. Historian and political scientist Benedict Anderson argued in his influential 1983 book, Imagined Communities: Reflections on the Origin and Spread of Nationalism that notions of nationalism led to the creation of nations or, as he calls them, ‘imagined communities.’ For him, unlike many others, European nation states emerged in response to the rise of ‘nationalism’ in the overseas European settlements, especially in the Western Hemisphere. But it was still a form of thinking that had Europe at its center.

Comparatively, we can consider Stephen Kemper’s 1991 book, The Presence of the Past: Chronicles, Politics, and Culture in Sinhala Life where the American anthropologist explored the ways in which Sinhala ‘national’ identity evolved over time along with a continual historical consciousness because of the existence of texts such as Mahawamsa. In other words, the Sinhala past manifests with social practices that have continued from the ancient past among which are chronicle-keeping, maintaining sacred places, and venerating heroes.

In this context, his argument is that Sinhala nationalism predates the rise of nationalist movements in Europe by over a thousand years, thereby challenging the hegemonic arguments such as those of Anderson, Ernest Gellner, Elie Kedourie and others who link nationalism as a modern phenomenon impacted by Europe in some way or another. Kemper was able to come to his interpretation by closely reading Lankan texts such as Mahawamsa and other Pali chronicles and more critically, theorizing what is in these texts. Such interpretable material is what has been presented by Prof. Tissa Kumara and others, sans the sing.

Similarly, local texts in Sinhala such as kadaim poth’ and vitti poth, which are basically narratives of local boundaries and descriptions of specific events written in the Dambadeniya and Kandyan periods are replete with crucial information. This includes local village and district boundaries, the different ethno-cultural groups that lived in and came to settle in specific places in these kingdoms, migratory events, wars and so on. These texts as well as European diplomatic dispatches and political reports from these times, particularly during the Kandyan period, refer to the cosmopolitanism in the Kandyan kingdom particularly its court, the military, town planning and more importantly the religious tolerance which even surprised the European observers and latter-day colonial rulers. Again, much of this comes from local sources or much less focused upon European dispatches of the time.

Scholars like Prof. Tissa Kumara have collected this kind of information as well as material from much older times and sources. What would the conceptual categories, such as ethnicity, nationalism, cosmopolitanism be like if they are reinterpreted or cast anew through these histories, rather than merely following their European and North American intellectual and historical slants which is the case at present? Among the questions we can ask are, whether these local idiosyncrasies resulted from Buddhism or local cultural practices we may not know much about at present but may exist in inscriptions, in ola leaf manuscripts or in other materials collected and presented by scholars such as Prof. Tissa Kumara.

For me, familiarizing ourselves with this under- and unused archive and employing them for theory-building as well as for fine-tuning what already exists is the main intellectual role we can play in taking our cultural knowledge to the world in a way that might make sense beyond the linguistic and socio-political borders of our country. Whether our universities and scholars are ready to attempt this without falling into the trap of crude nativisms, be satisfied with what has already been collected, but is untheorized or if they would rather lackadaisically remain shackled to ‘western’ epistemologies in the sense articulated by decolonial theorists remains to be seen.



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People’s mandate and judicial legitimacy

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BASL public forum held last Saturday

Sri Lanka is witnessing the dismantling of the culture of impunity that dominated public life for decades. This is happening through the courts, police investigations and legal process. It is not an easy task and requires strong leadership as it is generating strong resistance. The ongoing revelations about the nexus between politicians, including those at the highest levels, and criminal networks show that the government’s electoral mandate with regard to corruption and crime is now being translated into action through the legal system. The vote of the people at the last national elections was for a corruption free country and an end to the climate of impunity that had prevailed for decades. They voted for a system change that would replace impunity with accountability under the rule of law. They expected those who had looted the country and brought it to the point of bankruptcy to be held accountable through the due process of law.

The cases that are being investigated by the police, in tandem with the Attorney General’s Department, and adjudicated by the judiciary are based on hard evidence. Much of the evidence that is now receiving publicity had been available several years ago and had even entered the legal process. In the past those cases failed to reach fruition. Investigations lost momentum, prosecutions failed to marshal the available evidence and many cases were dismissed, some on technical grounds. Between 2019 and 2024, a total of 102 cases were withdrawn from the courts by the government authorities. The public knew, or strongly believed, that corruption and serious crimes had taken place. The inability to establish wrongdoing before a court of law and hold those responsible accountable created a climate in which political power appeared to provide protection from legal accountability.

A countrywide study titled Factors Guiding Voter Preference in Elections in Sri Lanka was commissioned by the National Peace Council prior to the 2024 elections under the European Union funded project Active Citizens for Elections and Democracy and conducted by researchers Dr Mahesh Senanayake and Ms Crishni Silva of the University of Colombo. It found overwhelming public support for accountability and good governance. While 93 percent of respondents identified resolving the economic crisis as their foremost electoral concern, an equally striking 83 percent said they prioritised candidates committed to fighting corruption. The mandate given to the government can, therefore, be interpreted to mean to restore integrity to public life and end the long standing culture of impunity.

Different Approach

Today, it can be seen that the police, the Commission to Investigate Allegations of Bribery or Corruption, the Attorney General’s Department and the judiciary are approaching matters of impunity in respect of corruption and crime in a manner that is markedly different from the past. Several persons who formerly occupied high office have now been subjected to due legal process and, in a number of cases, convicted after judicial scrutiny at different levels of the court system. This is an important difference from earlier years when cases involving politically prominent persons frequently failed to proceed or collapsed before reaching their conclusion. The strength of the present accountability process lies not only in the convictions that have been secured but also in the growing public confidence that no one is above the law. It is in this context that reports of a government proposal to extend by two years the retirement age of judges of the Supreme Court and the Court of Appeal have generated support from those who wish to see the present accountability process continue and opposition from those who see it as an attempt to influence the judiciary.

Many countries have increased judicial retirement ages in recognition of longer life expectancy and the value of retaining experienced judges. This has not only been limited to the judiciary but also the academia and the public service. However, the controversy in Sri Lanka is due to the context and as the proposal for an extension of the period of service of judges of the superior courts comes at a time when the courts are hearing politically significant corruption and criminal cases. The Bar Association of Sri Lanka has taken the lead in questioning the proposed constitutional amendment. The BASL has stated that it “notes with grave concern” reports that the government is considering increasing the retirement age of judges of the Supreme Court and the Court of Appeal. It has warned that extending the tenure of sitting judges at this point of time is likely to be viewed by the public as an attempt to interfere with the independence of the judiciary.

The main issue raised by the BASL is therefore one of preserving public confidence in the administration of justice. A discussion organised by the BASL also highlighted that this issue has implications beyond Sri Lanka. Representatives of the Commonwealth Lawyers Association and LAWASIA acknowledged that many countries have increased the retirement age of judges in recognition of greater life expectancy and the value of retaining experienced judges. Their concern was not with increasing the retirement age itself but with changing the tenure of sitting judges while politically significant corruption cases are before the courts. In such circumstances, even well intentioned reform could create a public perception that the judiciary is being influenced to take forward the government’s mandate in a partisan manner.

Maintain Confidence

The challenge before the government is to preserve two equally important objectives. The first is to continue implementing the people’s mandate to hold the corrupt and those responsible for grave crimes accountable before the law. The second is to ensure that nothing is done which could diminish public confidence in the independence and impartiality of the judiciary that is entrusted with carrying out that responsibility. The strength of the present accountability process lies in the confidence it has generated among the public that investigations, prosecutions and judicial decisions are being made according to law as in the convictions that have been secured. Sri Lanka has come a long way from the days when politically sensitive cases rarely reached a successful conclusion. It would be unfortunate if doubts regarding the independence of the judiciary were to overshadow what has otherwise been a significant institutional achievement.

In the face of the concerns expressed by the BASL, opposition political parties and international legal organisations, it would be prudent for the government to widen the discussion on the proposed amendment. If there is a compelling case to increase the retirement age of judges of the superior courts, that case should be placed before the public and parliament and debated openly. Such a constitutional amendment should not rest solely on the government’s parliamentary majority, even if it has the numbers to secure its passage. Simply utilising the numbers that the government on its own to make changes to the constitution will not increase its legitimacy or credibility. Those values will be strengthened if they were preceded by public consultation and supported across party lines in Parliament. Bipartisan political support can be expected from those in the opposition, of whom there are many, who have shown an inclination to practice responsible politics in the national interest.

The people voted not only to change a government but to change a system. They expected those who abused public trust to be held accountable through institutions that commanded public confidence. That expectation is beginning to be fulfilled. It should not be placed at risk by constitutional change that lacks broad public acceptance. If the government believes there is a compelling case to extend the retirement age of the judges of the superior courts, it should first make that case to the people and seek bipartisan support in Parliament with those in the opposition who are also sincere about anti-corruption and good governance. The challenge is to protect the independence of the judiciary while ensuring that no one is above the law. Overcoming this challenge is the surest way to make Sri Lanka’s transition from a culture of impunity to one of accountability a lasting one.

by Jehan Perera

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Intelligence-led governance: the strategic path to a sovereign nation

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In an increasingly volatile and interconnected world, the strength of a nation is no longer determined solely by the size of its military, the abundance of its natural resources, or the growth of its economy.

In an increasingly volatile and interconnected world, the strength of a nation is no longer determined solely by the size of its military, the abundance of its natural resources, or the growth of its economy. The true measure of national strength lies in the resilience of its institutions, the confidence of its people, the effectiveness of its governance, and its ability to anticipate and respond to emerging challenges before they become national crises.

The twenty-first century has introduced a security landscape that is far more complex than ever before. Nations today confront not only conventional military threats but also terrorism, organised crime, cyber-attacks, economic instability, disinformation, climate change, pandemics, energy insecurity, irregular migration, financial crimes, and geopolitical competition. These challenges are interconnected and demand integrated responses rather than isolated solutions.

To navigate this evolving environment successfully, every nation requires a shared strategic vision supported by strong institutions working in harmony. At the centre of this vision should be a modern, professional, and intelligence-led system of governance that enables informed decision-making, protects democratic values, and promotes sustainable national development.

A Shared Strategic Vision

Every successful nation should aspire towards a common national vision:

A Sovereign Nation Happy People Peaceful Society Prosperous Economy A Respected Global Partner

These are not independent aspirations but interconnected national outcomes. Achieving them requires every State institution to work collectively under a common strategic framework rather than as isolated entities pursuing individual objectives.

A sovereign nation is one that possesses not only secure borders but also strong institutions, economic resilience, social cohesion, and the confidence to make independent national decisions. Sovereignty today extends beyond territorial integrity to include economic security, cyber resilience, energy security, food security, environmental sustainability, and protection against external influence.

Good Governance: The Cornerstone

The foundation of every successful nation is good governance.

Transparency, accountability, integrity, professionalism, and efficient public administration create an environment where citizens trust their institutions and investors have confidence in the country’s future. Corruption, political interference, inefficiency, and weak institutions undermine national resilience and weaken sovereignty from within.

Good governance is not merely an administrative principle; it is a national security imperative.

When public institutions function efficiently, public services improve, economic opportunities expand, and social grievances diminish. This reduces vulnerabilities that extremist groups, organised criminals, and foreign actors often exploit.

The Rule of Law and Judicial Independence

An independent judiciary is one of the strongest pillars of democracy.

Justice must be administered impartially and without fear or favour. Citizens must have confidence that the law applies equally to everyone, regardless of social status or political influence.

Judicial independence strengthens public confidence, attracts foreign investment, and reinforces national stability. Investors are more likely to invest in countries where contracts are enforceable, disputes are resolved fairly, and property rights are protected.

Likewise, professional law enforcement agencies play a vital role in safeguarding public order. Intelligence-led policing, supported by modern investigative techniques, community engagement, and technological innovation, enables law enforcement to prevent crime rather than merely react to it.

Human Rights: A Strategic Asset

There is often a misconception that national security and human rights exist in opposition. In reality, they reinforce one another.

Respect for human dignity, equality before the law, freedom of expression, religious freedom, and constitutional rights strengthens national unity and social cohesion. Citizens who trust their institutions are more willing to cooperate with authorities, report suspicious activities, and participate in community safety initiatives.

Communities become the first line of defence against extremism, organised crime, and social unrest when mutual trust exists between citizens and the State.

Human rights should therefore be viewed not as obstacles to security but as essential components of sustainable national security.

Intelligence: The Strategic Nerve Centre

At the heart of modern governance lies an effective national intelligence network.

Traditionally, intelligence was associated primarily with military operations and counter-terrorism. Today, its responsibilities extend much further.

Modern intelligence supports political leadership by providing timely, accurate, objective, and actionable information that enables informed decision-making. It anticipates threats, identifies opportunities, and supports strategic planning across all sectors of government.

An effective intelligence system should be:

*  Predictive rather than reactive.

*  Preventive rather than investigative alone.

*  Integrated rather than fragmented.

*  Technology-driven rather than paper-based.

*  People-centred rather than institution-centred.

Artificial intelligence, big data analytics, cyber intelligence, financial intelligence, geospatial intelligence, satellite imagery, behavioural analysis, digital forensics, and open-source intelligence are transforming the intelligence profession worldwide.

Countries that fail to modernise their intelligence capabilities risk strategic surprise and reduced competitiveness in an increasingly data-driven world.

Intelligence Beyond National Security

Modern intelligence should no longer be confined to counter-terrorism or espionage.

Its role should extend to supporting national development through the protection of critical infrastructure, monitoring economic trends, securing supply chains, safeguarding maritime interests, protecting natural resources, and assessing climate-related risks.

Intelligence should assist policymakers in areas such as:

*  Economic planning

*  Public health preparedness

*  Disaster risk reduction

*  Cybersecurity

*  Energy security

*  Food security

*  Environmental protection

*  Artificial intelligence governance

*  Foreign policy

*  Investment protection

An intelligence-led government anticipates future challenges instead of merely responding after crises emerge.

Whole-of-Government Cooperation

One of the greatest weaknesses in many developing nations is institutional fragmentation.

Government agencies often collect valuable information independently but fail to share it effectively. This creates duplication, delays, and missed opportunities.

A National Intelligence Fusion Centre should integrate information from intelligence services, police, armed forces, immigration, customs, financial intelligence units, cyber security agencies, disaster management authorities, health services, and environmental agencies.

Such integration provides decision-makers with a comprehensive national picture and significantly improves crisis management and strategic planning.

Economic Prosperity Through Security

Economic development depends fundamentally upon stability.

Foreign investors seek countries where governance is predictable, corruption is controlled, contracts are enforceable, infrastructure is secure, and political stability is maintained.

An effective intelligence system quietly protects these conditions by identifying threats to investment, monitoring organised crime, preventing financial fraud, protecting critical infrastructure, and safeguarding strategic industries.

Security and economic development are therefore mutually reinforcing.

Investment creates employment.

Employment reduces poverty.

Reduced poverty strengthens social stability.

Social stability reinforces national security.

International Partnerships

No nation can successfully confront modern threats alone.

Transnational organised crime, cybercrime, narcotics trafficking, terrorism, money laundering, illegal migration, and environmental crimes operate across borders.

Regional and global intelligence cooperation has therefore become indispensable.

Information sharing, joint investigations, coordinated maritime surveillance, and collaborative cyber defence significantly enhance national capabilities while strengthening diplomatic relationships.

Strong intelligence supports effective diplomacy.

Effective diplomacy enhances trade, investment, tourism, education, and technological cooperation.

Ultimately, international confidence contributes directly to national prosperity.

The Relationship Between National Stakeholders

National success depends upon collaboration among all stakeholders.

Government provides leadership and policy direction.

The judiciary safeguards justice.

Law enforcement protects public safety.

The intelligence community provides foresight and early warning.

Civil society strengthens social cohesion.

Educational institutions develop future leaders.

The private sector generates investment and innovation.

International partners facilitate trade, cooperation, and knowledge sharing.

Citizens themselves remain the most important stakeholders.

When these institutions operate with mutual trust, shared objectives, and effective coordination, they create a resilient State capable of responding confidently to both domestic and international challenges.

The Strategic Path Forward

Every nation requires a long-term vision rather than short-term political agendas.

That vision should place national interest above partisan interests and institutional collaboration above bureaucratic competition.

The pathway is straightforward:

Good Governance Independent Judiciary Professional Law Enforcement Protection of Human Rights Effective National Intelligence Network Political Stability Investor Confidence Economic Growth Foreign Direct Investment Peaceful Society Happy People A Sovereign Nation

This strategic chain demonstrates that sovereignty is not achieved through military strength alone. It is the cumulative outcome of good governance, justice, intelligence, economic resilience, and public confidence.

The future belongs to nations that can anticipate change, adapt rapidly, and make informed strategic decisions. Intelligence must therefore evolve from being viewed solely as a security function to becoming a central pillar of national governance and development.

A modern intelligence network should serve as the strategic nervous system of the State—connecting governance with justice, justice with security, security with economic prosperity, and prosperity with international respect.

A sovereign nation is ultimately one where institutions are trusted, citizens are protected, rights are respected, opportunities are created, and decisions are guided by knowledge rather than assumption. When all stakeholders work in harmony under a shared strategic vision, the result is a nation that is secure, prosperous, peaceful, and respected on the global stage.

The challenge before every developing nation is therefore not simply to strengthen its security apparatus but to embrace Intelligence-Led Governance as a national philosophy—one that integrates good governance, rule of law, human rights, innovation, and strategic foresight into a unified framework for sustainable national development. Such a vision will not only safeguard sovereignty but also ensure that future generations inherit a nation defined by stability, prosperity, and enduring peace

By Mahil Dole, SSP (Rtd.)

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The perfect victim: How institutions respond

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Nils Christie

It has been almost two months since the judgement of Abeyasinghe v Tilakaratne and others by the Supreme Court. Since then, I have often been asked a simple question, which I, too, have asked myself. “Has anything actually changed?” My answer is both yes and no. Judgements can uphold the law, direct institutions and clarify principles. But they cannot, by themselves, change cultures.

I shall take the liberty of writing this piece because, in the weeks following the judgment, I have found myself reflecting less on the outcome of the case and more on what it reveals about our institutions. Yet institutions do not change simply because a court has spoken. They change only when they are willing to question long-held assumptions, reflect honestly on their procedures and practices, learn from their shortcomings and act decisively to foster a culture that places accountability at its centre.

The myth of the perfect victim

One such assumption is about the conduct of the Ideal or Perfect victim. The concept of the “ideal victim” was first articulated by the Norwegian criminologist Nils Christie in 1986. Interestingly, Christie was not concerned with identifying those most likely to become victims of crime. Instead, his question was who is most readily recognised and accepted by society as a “real” victim? Society is often more willing to extend sympathy and credibility to victims who fit a particular stereotype. According to Christie, the “ideal victim” is someone perceived to be weak and vulnerable, engaged in a respectable activity, in a place where they have every right to be, harmed by someone clearly viewed as “big” or “bad,” and, importantly, a stranger rather than someone they know. These characteristics continue to influence how victims are perceived today. Although we may not consciously apply such criteria, they often shape our instinctive judgments about who deserves to be believed.

In the context of sexual violence within universities, the assumptions surrounding the ideal victim quickly begin to unravel. Power relationships within universities are often complex, and professional relationships may have existed before the misconduct. The alleged perpetrator may not be a stranger but a lecturer, supervisor, colleague, or fellow student. The complainant may continue interacting with the alleged perpetrator because academic progression or employment leaves little choice. When a victim does not fit the mould of the “perfect victim,” attention shifts away from the conduct of the alleged perpetrator and towards the conduct of the complainant.

What should be kept in mind is that victims respond to trauma differently. Some report immediately; many do not. Some become emotional; others appear composed. Some resign from their workplace, while others continue to work because they have no realistic alternative or because they wish to confront the violence head on. Some preserve every piece of evidence; others delete messages simply because they cannot bear to see them again. Yet these perfectly human responses are often interpreted as reasons to doubt credibility.

Universities provide a particularly complex setting for this phenomenon. Most complainants do not initially seek justice. More often, they simply want the harassment to stop so that they can continue their education or employment in an environment where they feel safe. Sometimes victims make anonymous complaints, not because they wish to avoid accountability, but because anonymity provides the only sense of security they have. During preliminary inquiries/ fact finding processes, confidentiality can often be maintained. However, if the matter proceeds to a formal disciplinary process, complainants are usually required to reveal their identities. It is at this point that many decide not to proceed further, not because the harassment did not occur, but because the personal cost of pursuing justice becomes overwhelming.

Perhaps this should prompt us to ask a different question. Instead of asking why anonymous complaints exist or why complainants don’t come forward (sooner), should we not ask why so many complainants feel unsafe engaging with the institutional process?

The subject of scrutiny

When survivors do come forward, they frequently encounter another familiar phenomenon, victim blaming.

“Why didn’t you complain earlier?”

“Why didn’t you go to the police?”

“If you were sexually harassed, why are you still working there?”

“Why did you continue interacting with him?”

“The reason this happened is because you showed positivity towards him.”

“There is no smoke without fire.”

Although these questions appear different, they have something in common. They all examine the behaviour of the complainant. Very few begin by asking why the alleged perpetrator behaved in the way described. The familiar proverb, “There is no smoke without fire,” is often used to suggest that the complainant must have done something to invite the misconduct. Yet perhaps we have misunderstood where the fire lies. The fire is not the complainant’s behaviour. The fire is the conduct of the alleged perpetrator. The complaint is the smoke that finally becomes visible.

These responses also reveal another contradiction. If a victim complains immediately, some might question their motives. If they delay, the delay becomes the issue. If they resign, they may be described as unstable or unable to cope. If they remain in employment, their continued presence is taken as evidence that the misconduct could not have been serious or that it never had happened. If they show emotion, they risk being dismissed as irrational. If they remain composed, they may be accused of exaggerating. In truth, there is often no version of events in which a complainant can satisfy every expectation placed upon them. If our systems only work for the “perfect victim,” then they were never truly designed for victims at all.

The silence that speaks

The recent judgment also prompted me to reflect on another aspect of institutional culture, silence. Within academia, even discussing judgments concerning one’s own institution may be framed as bringing the institution into disrepute. Such framing places academics in an impossible position. Those who speak are sometimes portrayed as being disloyal or as failing to respect the institution they serve. Yet genuine respect for an institution should not require silence in the face of injustice. Universities are places that encourage academic freedom, critical inquiry, evidence-based reasoning, and intellectual debate. They should, therefore, be places where uncomfortable conversations are not avoided but embraced.

The relative silence surrounding the judgment in academia raises important questions. Does silence reflect satisfaction that justice has been served? Does it reflect concern about damaging the reputation of one’s university? Does it reflect uncertainty about whether difficult institutional conversations are welcome? Or does it reflect a real or perceived fear of professional consequences for speaking openly? These are questions that deserve thoughtful reflection.

Post judgement reflections

At the same time, my experience in the weeks following the judgment has also been one of hope. Individuals who have experienced different forms of abuse have quietly come forward to share their own stories with me. Some have sought legal advice. Others have simply wanted someone to listen. Their experiences remind me that judgments do more than resolve disputes between parties. They send messages to those who have remained silent, that seeking justice remains possible. Perhaps that is one answer to the question I posed at the beginning of this article. Has anything actually changed? For some victims, I believe the answer is yes. A judgement can restore hope and encourage those who had previously felt that their voices would never be heard.

Yet judgments alone cannot erase trauma, restore lost years, or undo the personal and professional consequences that many victims endure. Courts can interpret the law, but they cannot, by themselves, transform institutional culture. Culture changes only when institutions and university communities are willing to learn from judgments rather than merely comply with them. It changes when realities of power imbalances are recognised, when credibility is assessed through evidence rather than stereotypes, and when the question “Why did the victim not come forward sooner?” is replaced with “What conditions made it so difficult for the victim to come forward?” Ultimately, the true value of a judgement lies not only in the orders it makes, but also in the conversations it inspires and the institutional self-reflection it demands. Whether anything truly changes will not depend on the judgement itself, but on whether institutions have the courage to learn from them.

(Udari Abeyasinghe is attached to the Faculty of Dental Sciences 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 Udari Abeyasinghe

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