Features
More on having foreign mothers in then Ceylon
(Excerpted from Chosen Ground: The saga of Clara Motwani by Goolbai Gunesekera)
Having British and American mothers also meant that we were spared much of the meaningless ritual of the East. Our parents protected us from prejudice, since caste and creed were not matters of high priority to them. Their Theosophical backgrounds ensured that we grew up with eclectic beliefs, as far as religion was concerned. What was stressed was ethical behaviour.
We read about all the faiths, and they were discussed in our homes. Buddhism and Hinduism were our Father’s leanings, but as far as we remember there was no `must’ about religious observances. From Father I learnt Hinduism and Sikhism, from Mother, Christianity and Buddhism. I can say the prayers of all religions, and am quite happy in any place of religious worship.
At my Ooty convent in the Nilgiri Hills of India, I won the Catechism prize two years in a row, even though I was not a Christian at the time. Our parents encouraged us to mingle with everybody. It mattered little to them who our friends were, just so long as they came from educated and cultured backgrounds. I attended eight schools altogether, while Suriya easily topped my record by attending 11 – 13, if she counted repetition in the same school. She finished her secondary school career at Ladies’ College, and I at Bishop’s.
Unlike the normal run of Asian mothers, ours were not busy collecting jewelry for us to be worn when we ‘grew up’ – a euphemism for our first menstruation. Kumari received her first set of gold bangles from her future mother-in-law before she married. She promptly lost them all. My own mother-in-law left me a lot of good jewelry in her will.
I loved her and remember her daily, but not because of that jewelry. Mother would have rather spent the money on books, and it says much for us that we never felt deprived. Our classmates may have worn their gold bangles to school, but we simply did not notice. Our ears were not pierced till we were ready to marry, but then again, who cared ? No one, except gossipy, but good natured, family friends who worried about our futures in a traditional society.
On one never-to-be-forgotten day I had taken my Indian cousin (a boy) to the Women’s International Club for a game of tennis. Boys were tolerated there on a one-day-a-week basis, but we were not expected to know any young boys. Our mothers did the inviting if necessary.
Anyway, the ladies of the Club were treated to the sight of me cheerfully playing singles without a chaperone in sight. Unable to concentrate on so mundane a matter as bidding a hand, they hurried to the phone and collectively informed Mother of my goings-on on the tennis court. Such freedom, such laxity, such license boded no good for my matrimonial hopes, they told Mother.
And this brings me to marriage: such an important milestone in the lives of Asian girls. In point of fact, all four of us made ‘good’ marriages; which is to say, they were socially commendable, although here again, our parents only checked on whether the boy was ‘nice’… an adjective that covered a multitude of qualities to which traditional parents would not have given much thought.
Kumari married Lal Jayawardene, son of the Governor of the Central Bank of Ceylon. Naturally I wanted to know how romance had blossomed. Kumari had been studying at the London School of Economics while Lal was at Cambridge. Dining one night with an Indian friend at a restaurant in Russell’s Square, Kumari was introduced to a young man (Lal) who must have been smitten instantly, for they married a year later.
All four of us ‘sisters’ are much fairer of skin than our contemporaries. All of us are dark-haired, except for my sister who had hair that was almost golden at birth. Certainly, we do not display the conventional looks of the average Sinhalese or Tamil girl. What was amazing to us was that Lai had not noticed this far from usual Sinhalese colouring, and was surprised when Kumari mentioned later on in their relationship that she had an English mother.
Relating this story, Kumari told me in amused tones: “You might have thought that Lal should have realized something was wrong!” Blinded by love he did not. and, anyway, ‘wrong’ is not the word we would have used on ourselves.
Suriya married Desmond Fernando, a distinguished lawyer, scion of a well known Sri Lankan family and at the time of my writing, President of the Sri Lanka Bar Association. Theirs was a typical ‘boy-next-door’ romance which blossomed in idyllic surroundings, since they lived on opposite sides of a tree-lined road in a beautifully quiet and shady residential area.
Maya married Stanley Senanayake, who ended his career as Inspector General of Police of Sri Lanka, and I married ‘Bunchy’ Jayampati Gunasekara, son of a Judge, Mr. P.R. Gunasekara who was subsequently Ambassador to England, France and Australia.
I met my husband when I was 15: it was a standard case of opposites attracting. My mother had made sure that I had imbibed her own stand-offish doctrine and attitudes vis-a-vis boys. Bunchy, on the other hand came from a gregarious, highly sophisticated Sinhalese family who entertained a great deal, and loved ballroom dancing. (I need hardly say here that I did not know how to dance at the time.)
At my classmate Malinee Samarakkody’s birthday party, my friends were twirling around happily while I just twiddled my thumbs on the sidelines. Bunchy asked me to dance. I often wondered why he came up to me and asked me to do the foxtrot but ask he did. “I don’t know how,” I told him forlornly.
Bunchy was all bright, breezy and confident. “Oh, that’s no problem, ” he said airily. “I’ll teach you.”
To this day I swear he added the words “I’m very good at it” but he denies this so vehemently that I’m getting confused myself. For the sake of family peace I shall go along with his story…..and it was never in any doubt that he was then, and still remains, a superlative dancer.As I said earlier, we met when I was just 15, and he 18. When I went away to University, Bunchy left for England to study the tea business. By all accounts, he had a marvelous time in London, and can still find his way from pub to pub if need be, while I had a pretty boring time in University being faithful to an absentee boyfriend.
The four of us found our own partners in spite of our parents’ attitudes, and not because of them. They were concerned with teaching us how to live our own lives as fulfillingly as possible, rather than telling us that such fulfillment for women lay only in marriage.
The lives of these eight people shaped and moulded the lives of young Sri Lankan children for years to come. While it is true that the medical doctor and politician fathers were busy with their patients and constituents, the others headed schools like Visakha Vidyalaya, Colombo; Sri Sumangala in Panadura, Sujatha Vidyalaya in Matara, Musaeus College, Colombo, Ananda College in Colombo for boys, Ananda Balika in Colombo for girls, Hindu Ladies’ College, Jaffna, Buddhist Ladies’ College, Colombo, and Sujatha Vidyalaya in Colombo.
My own father went back to India as Professor of Sociology and was a visiting lecturer in countries all over the world. But Sri Lanka was his base and he frequently gave a series of lectures at the Colombo University campus when Sir Ivor Jennings was the Vice Chancellor.
Both Mother and Hilda Kularatne were Principals of their schools at the age of 23. Both began teaching their students to be Sri Lankans and not just good little British colonials. Accordingly, Hilda began teaching temple art and native art forms to her pupils. Mother began the teaching of Buddhism as a subject, and encouraged her Visakhians to look to their own culture for inspiration.
All these ladies had been brought up with rather iconoclastic views by their own parents who had questioning and insightful minds. All four of them were pioneers of the Rotherfield Society – the first of its kind – founded by Dr. Ratnavale, the well-known psychiatrist. All four were members of the Theosophical Society and this is perhaps a good place to mention again that when India gained Independence, most of Nehru’s first Cabinet were likewise members of the Theosophical Society and had been influenced by that great Englishwoman, Annie Besant.
There was another aspect of this blend of East and West that is rarely highlighted. Much of their student life and some of the working life of these eight people had been spent abroad. Ergo, their contacts abroad were also many. Their personal friends are now regarded as being among the world’s greatest personalities.
Mahatma Gandhi, a friend of Doreen and her husband, gave Suriya a cotton sari that he had woven. The sage, Jiddu Krishnamurti, often had dinner in our home as we were one of the rare vegetarian families in Colombo. Krishna Menon, India’s great Foreign Minister, had been Doreen’s teacher and she kept up her ties with him. Harold Laski, the renowned political scientist, had been my father’s professor briefly at Yale.
Rukmani Arundale, the Minister of India’s Cultural Affairs and the founder of Kalashetra Dance School, was a family friend. Beautiful Rukmani taught me how to wear the sari when I was 11-years old ! J. B. Priestley was yet another literary acquaintance. The famous Indian dancer Uday Shankar was a guest in our home, as was Rabindranath Tagore in Suriya’s.
He visited Sri Lanka, and spoke at Ananda Balika when Doreen was its Principal. Doctors A.P de Zoysa and S.A. Wickremesinghe were members of the Buddhist Union in England, and were friends of Anagarika Dharmapala whom they worked with in London.
In the USA, Father had met Pearl Buck, the Nobel Prize winner in Literature. She autographed a set of her books for him, which he donated along with an entire library to the University of Colombo. They must be still there if anyone cares to trace them.
Through the Theosophical Society, Father was introduced to Henry Wallace, the Vice President of America during the Roosevelt administration. Wallace’s interest in Theosophy and Buddhism was well known, and the writer Gore Vidal makes mention of this incident in his book The Golden Years.
George Santayana, the philosopher, was yet another acquaintance with whom Father corresponded for much of his life, as was the famous author and co-Theosophist, Aldous Huxley.
Encouraged and supported by their husbands, the four ladies not only had significant roles to play in the emerging Sri Lanka but also left an indelible mark on the island. Writing an article titled “Heroes Day – Here are the Heroines” in 1977, the well-known journalist and Gratiaen Prize-winner, Vijitha Fernando, included Mother and Doreen in her round up of the island’s outstanding women.
Eleanor de Zoysa came from a family that had been socialist in their views for four generations. Small wonder, then, that Kumari followed suit. Suriya was Head of Amnesty International for five years (the only Sri Lankan to have had this honour) and during her tenure of office has had occasion to accept awards and citations in various countries for her work. Maya has just retired after leaving her mark on Sri Lanka’s Police Department, where as the wife of the IGP, she headed the Seva Vanitha.
She also founded and ran a handicraft village which was a showpiece for visitors who wanted a quick glimpse into the culture of the land. And I, trailing behind the headline-grabbing careers of my ‘sisters’ – I run the Asian International School in Colombo – the only one of the four of us to continue the educational careers of our mothers.
As could be expected, these four mothers had a very liberal outlook; an outlook that today would be positively dangerous. Kumari was allowed to explore Colombo freely, and she swept Suriya along in her wake as she wandered at will. The two girls would picnic (alone) on the beaches of Modera, cycle along unfrequented pathways and examine whatever took Kumari’s interest.
Assuming all was well, Doreen never asked where Suriya had been. She trusted that Kumari was doing her duty, and looking after the younger girl. In actual fact they were travelling by bus, and doing the sort of things girls from more traditional families rarely did. But our families were-not traditional, and Colombo was an unusually safe city. We were so lucky. This unorthodox upbringing has made us self reliant, independent and confident, and well able to handle our world.
To this day, Kumari and Suriya are generally regarded as the brains of the quartet. Kumari is now Dr. Kumari Jayawardena, former Associate Professor of Political Science at the University of Colombo and the author of a string of books on the role and position of women in this island. When her husband was appointed to a job in Helsinki, she had to retire as professor although she still keeps up lecturing engagements at the University on a freelance basis.
She has written in detail of the impact women, and especially Western women, have made on our society, and anything I might say here on the subject would be not only superfluous but rather banal.
And so Kumari, Suriya, Maya and I –sisters under the skin’ – the offspring of these wonderful parents, have remained friends all our lives. It has been one of the great plus points of our unorthodox heritage.
Features
Sections of US media looking power straight in the eye
Some fundamental freedoms seen to be at the heart of democracy in the US – religion, speech, the press, assembly and the right to petition the government – are at risk of being undermined at present by the country’s Executive President. However, the latter is being legally challenged on this score by some sections of the US media and the citizenry of the country could take heart from this notable defense of media freedom.
In fact this is good news for the world of democracy. The push back is coming from organizations such as CNN, ABC, CBS, Fox, NBC who constitute the nucleus as it were of the US media and their solidarity no less than their resourcefulness calls for commendation.
Following a recent White House decision to suspend CNN from what was referred to as ‘participation in presidential pool coverages’, the other media organizations mentioned refused to replace it in the pool. Their position was that the public had a right to receive ‘accurate and independent information about the government.’
Earlier, the White House decided to bar MS NOW and Politico from entering its premises following the restrictions imposed on CNN. The organizations were accused of publishing “FAKE NEWS’ , ‘Fiction’ and ‘lies’ in respect of the administration. These organizations lost no time in initiating a federal lawsuit accusing the central administration of violating their rights guaranteed by the First Amendment.
However, the latter litigating organizations could now consider themselves as having been vindicated because the federal court hearing their case has ordered the Trump administration to temporarily restore White House press access to journalists from the mentioned media institutions. Notably, the court has declared that the ban is ‘likely unconstitutional’. The case is proceeding.
The mass media of the most vibrant democracies of the West ought to be no strangers to such inspirational acts of solidarity and exemplifications of independence but there are lessons here for the democracies of the South that could stand them in good stead. Minus the right of a people to be informed, the rest of fundamental rights featuring in Southern Bills of Rights and legislation of the kind are bereft of substance and meaning.
It is informed decision-making on the part of a citizenry that makes for democratic vibrancy and on this score many a Southern democracy fails. While Southern publics generally demand of their governments continuous economic well being and substantive material benefits they are not equally desirous of being informed and knowledgeable.
This lacuna in the consciousness of many Southern publics enables their governments ‘to get off the hook’, so to speak and govern, or more often misgovern, their countries with impunity. Among other factors, this species of mass ignorance makes it possible for governments to dismantle democracy and rule in perpetuity.
Accordingly, an educated and constantly informed public is an essential precondition for the flourishing of democracy and independent media are integral to this process. Minus an independent mass media sector that meets the knowledge needs of the people responsibly, democracy is as good as dead.
Needless to say, those sections of the US media that are currently taking the Trump administration to task over its media curbs are acutely aware of the cruciality of these fundamental knowledge requirements.
The hope of democratic opinion worldwide and locally is likely to be that media independence would thrive in the manner in which it is flourishing in the most vibrant and accountable democracies of the West.
Southern countries such as Sri Lanka that lay claim to democratic credentials, but are democracy-deficient in many ways, need to be particularly cognizant of these requirements. The publics of these countries need to go the extra mile to ensure the thriving of an independent but responsible mass media sector.
In fact it is veritably a matter of life and death. It is only an independent media sector that could, while ensuring the existence of an informed public, impress on the latter the need to protect and perpetuate its fundamental rights. In the absence of these campaigns, such publics could be eventually having on their hands governments that boast of ruling in perpetuity.
Taking a leaf from the sections of the US media referred to independent media organizations in Southern states need to act in solidarity as well. They would need to act on the basis of the principle that acts of victimization suffered by members in their fold at the hands of governments, for instance, are in fact inimical acts directed at their collectivity and which call for united remedial action. In short, no independent mass media institution could see itself as ‘an island’.
Besides some general guidance on the importance of media independence and solidarity, the message coming from the US with regard to media praxis is that power must be stood-up to unblinkingly. The mentioned sections of the US media are primarily in a struggle to ward off encroachments on their independence in the areas of policy and practice by the political executive, that is the President.
The latter would ride rough-shod over the media in the absence of robust opposition by the media itself to inimical executive action of this kind.
While media independence needs to be seen as crucial to democratic development, an obligation is cast on the media to ensure that it uses such independence responsibly and constructively.
The worst that could afflict a media sector is for it to fall prey to the clichetic ‘freedom of the wild ass’. In fact recurring irresponsibility on the part of the media could lend credence to the perception that a tightly regulated media is best for a country. It is a short step from this misguided view to the position that political authoritarianism is best for a state. That turn of events would be of course catastrophic for a democracy.
The issues discussed thus far point to the need for a broad discourse among Southern democracies in particular on what is best for them in this connection. Given the risks underscored earlier for Southern countries in particular a broad discussion on the matters at hand, which includes the public, emerges as a must for Sri Lanka. Besides, media solidarity within democratic countries and internationally is a must.
Features
What lessons can be learned to improve quality of Sri Lanka’s Grade 6 syllabus
by Prof. M. W. Amarasiri de Silva
Following public controversy over an inappropriate web link found in an English study module, the Sri Lankan government formally deferred the full rollout of the Grade 6 curriculum reforms to January 2027. In the interim, state schools will maintain the existing syllabus, reverting to standard eight-period daily timetables and previous textbooks to ensure uninterrupted instruction. Prime Minister and Minister of Education Dr. Harini Amarasuriya emphasized that this temporary pause allows the Education Ministry to thoroughly review all instructional materials, fix editorial flaws, and conduct scientific impact assessments across pilot schools prior to nation-wide implementation.
To address the oversight, an expert committee evaluated the flawed materials, completed necessary amendments, and finalised discussions to resubmit corrected modules for printing. Beyond revising written texts, the Ministry established a broader preparation roadmap—allocating funds for extensive teacher training programs set to begin mid-year, alongside scheduled informational briefings for parents, teachers, and students. Prime Minister Amarasuriya reaffirmed that none of the valid first-term modules were completely discarded or scrapped, preserving state resources while systematically rebuilding public trust and strengthening quality assurance protocols.
In this respect, this article reviews the current grade 6 syllabus comparing it with similar syllabi of India and the USA, with a view to make recommendations for the upcoming grade 6 syllabus revision.
Architecture of nation’s future
Education is the quiet architecture of a nation’s future. It is the unseen scaffolding upon which generations build their character, their intellect, and their capacity to contribute meaningfully to society. In Sri Lanka, the Grade 6 syllabus occupies a particularly important place in this architecture. It is the bridge between primary learning and the more demanding intellectual terrain of secondary education. It is the moment when children begin to move from learning basic facts to understanding concepts, from memorising information to applying knowledge, and from passive reception to active engagement. Yet, despite its importance, the Grade 6 curriculum in Sri Lanka has long struggled with issues of breadth, depth, relevance, and pedagogy. As global education systems evolve, Sri Lanka must examine what lessons can be learned from international models—particularly India and the United States—to strengthen its own curriculum and prepare students for a rapidly changing world.
The first lesson Sri Lanka can learn is the value of conceptual clarity. India’s NCERT curriculum, especially in Mathematics and Science, is globally respected for its logical progression and conceptual depth. Indian students are introduced early to the idea that mathematics is not merely a set of procedures but a language of reasoning. They learn why a ratio works, not just how to compute one. They understand the structure of an equation, not merely the steps to solve it. In Science, they explore the properties of materials, the structure of plants, and the principles of motion with a clarity that encourages curiosity rather than rote memorisation.
Sri Lanka’s Grade 6 syllabus, while competency-based, often leans heavily toward content coverage. Students are expected to learn many topics, but the time allocated for each is limited, and the teaching culture often emphasizes memorisation over understanding. If Sri Lanka wishes to improve the quality of its syllabus, it must embrace the idea that fewer topics taught well are better than many topics taught superficially. Conceptual mastery builds confidence, and confidence builds lifelong learners.
Lesson from the US
A second lesson comes from the United States, where the curriculum is built around skills rather than content. American students in Grade 6 are expected to read complex texts, analyse arguments, write essays supported by evidence, conduct experiments, and engage in collaborative projects. The emphasis is not on how much they know but on what they can do with what they know. This skills-based approach encourages critical thinking, creativity, and independence—qualities essential for success in the modern world.
Sri Lanka’s syllabus, by contrast, often rewards students for reproducing information rather than interpreting it. The exam culture reinforces this tendency, as students are assessed primarily through written tests that measure recall. To improve the syllabus, Sri Lanka must integrate more opportunities for students to think, question, debate, and create. The classroom should become a space where students learn to solve problems, not just memorize solutions.
Another important lesson comes from the breadth of Sri Lanka’s own curriculum. One of the strengths of the Sri Lankan system is its inclusion of cultural and religious education. Subjects such as Buddhism, Hinduism, Islam, and Christianity provide moral grounding and cultural identity. Art, Music, Drama, and Health contribute to holistic development. These subjects remind students that education is not merely about academic achievement but about becoming a balanced human being. However, breadth without depth can become burdensome. Grade 6 students in Sri Lanka often juggle more than ten subjects, each with its own textbook, competencies, and assessments. This creates pressure not only for students but also for teachers, who must rush through content to meet syllabus requirements. The lesson here is not to reduce cultural subjects but to integrate them more meaningfully. Religious education can be taught through ethical discussions, community projects, and reflective writing. Art and Music can be connected to history, literature, and social studies. Health can be linked to science and physical education. Integration reduces overload while enriching learning.
Another lesson from India
India offers another valuable lesson in the form of standardised textbooks. NCERT books are used across the country, ensuring consistency in quality and content. They are written by subject experts, reviewed rigorously, and updated periodically. Sri Lanka’s textbooks, while generally well-structured, vary in quality and often lag behind modern pedagogical standards. Some are dense, text-heavy, and lacking in visual aids or real-world examples. To improve the syllabus, Sri Lanka must invest in high-quality textbooks that are engaging, accessible, and aligned with contemporary educational research. Textbooks should not merely transmit information; they should inspire curiosity. They should include stories, diagrams, experiments, and activities that make learning enjoyable and meaningful.
The United States provides a lesson in inquiry-based science education. American students conduct experiments, build models, observe natural phenomena, and engage in engineering design challenges. They learn science not as a set of facts but as a process of discovery. Sri Lanka’s science curriculum includes experiments, but many schools lack the resources, laboratory facilities, or teacher training to implement them effectively. Improving the syllabus requires improving the ecosystem around it. Schools need laboratories, equipment, and teacher development programs that empower educators to teach science through inquiry. A syllabus is only as strong as the environment in which it is taught. ***
International models
Another area where Sri Lanka can learn from international models is language education. In India, students often learn three languages—English, Hindi, and Sanskrit or Urdu. This heavy language load has its challenges, but it also produces students with strong linguistic skills. In the United States, English Language Arts emphasises reading complex texts, writing arguments, and analysing literature. Sri Lanka’s English curriculum, while improving, still struggles with uneven implementation across schools. Many students reach secondary school without adequate proficiency in English, limiting their access to global knowledge. To improve the syllabus, Sri Lanka must strengthen English instruction through better teacher training, more reading opportunities, and a shift from grammar-heavy teaching to communication-focused learning. At the same time, Sinhala and Tamil instruction should be modernised to include creative writing, literature appreciation, and critical reading.
Social Studies is another area ripe for improvement. Sri Lanka’s curriculum includes History, Geography, and Civics, but the teaching often emphasises memorization of dates, definitions, and facts. India’s Social Science curriculum, while also content-heavy, provides clearer conceptual frameworks. The United States, however, excels in teaching civics and citizenship. American students learn how governments function, how laws are made, how communities solve problems, and how citizens participate in democracy. Sri Lanka can strengthen its Civics curriculum by incorporating more discussions on governance, rights, responsibilities, and community engagement. Students should learn not only the structure of government but also the values that sustain it—justice, equality, and participation.
One of the most important lessons Sri Lanka can learn is the value of reducing exam pressure. In both India and Sri Lanka, exams dominate the educational landscape. Students are judged primarily by their ability to perform on written tests. The United States, while not free from assessment challenges, uses a wider range of evaluation methods—projects, presentations, portfolios, and continuous assessment. These methods allow students to demonstrate learning in diverse ways. Sri Lanka should consider adopting a more balanced assessment system that values creativity, collaboration, and practical skills alongside academic knowledge.
Technology integration is another area where Sri Lanka can improve. The United States incorporates digital literacy, coding, online research, and digital citizenship into the curriculum. Sri Lanka’s ICT syllabus is well-structured, but implementation varies widely. Many schools lack computers, internet access, or trained ICT teachers. Improving the syllabus requires improving infrastructure. Students must learn to navigate the digital world safely and effectively. They must learn coding not as a luxury but as a basic skill. They must learn to evaluate online information critically, a skill essential in an era of misinformation.
Teacher training
Teacher training is perhaps the most critical lesson of all. A syllabus is only as effective as the teachers who deliver it. India invests heavily in teacher training through national programs, workshops, and online platforms. The United States emphasises professional development, peer collaboration, and instructional coaching. Sri Lanka must strengthen its teacher training programmes, ensuring that educators understand not only what to teach but how to teach it. Teachers should be trained in inquiry-based learning, differentiated instruction, formative assessment, and classroom management. They should be empowered to adapt the syllabus to the needs of their students rather than follow it mechanically.
Sri Lanka must learn the lesson of relevance. A syllabus must prepare students not only for exams but for life. It must teach them how to think, how to communicate, how to solve problems, and how to work with others. It must prepare them for a world where knowledge is abundant, but wisdom is scarce. It must help them navigate a future shaped by technology, globalisation, environmental challenges, and social change. To improve the syllabus, Sri Lanka must ask: What kind of citizens do we want to produce? What kind of thinkers? What kind of leaders? The answers to these questions should shape the curriculum.
Lastly, improving the quality of Sri Lanka’s Grade 6 syllabus requires learning from both international models and local strengths. From India, Sri Lanka can learn the value of conceptual clarity and standardised textbooks. From the United States, it can learn the importance of skills, inquiry, and creativity. From its own traditions, it can preserve cultural education, moral development, and holistic learning. The goal is not to copy another country’s system but to build a uniquely Sri Lankan curriculum that is modern, relevant, and empowering. A curriculum that honours the past while preparing students for the future. A curriculum that nurtures thinkers, creators, and compassionate citizens. A curriculum worthy of a nation with immense potential and a proud educational heritage. If Sri Lanka embraces these lessons, the Grade 6 syllabus can become not just a bridge to secondary education but a foundation for national progress.
Features
Three magical nights at Colombo Fashion Week
Melloney Dassanayaka is certainly a familiar name here, and abroad, as well, having represented Sri Lanka at the Miss Universe 2024 pageant, held in Mexico.
A former National Basketball player, she is also involved in several projects, beneficial to the community, including financial literacy for single women-headed families in the country.
A banker by profession, Melloney hold a Bachelor’s Degree in Business Administration.

Melloney with Asanka de Mel of Lovi Sri Lanka
This extremely talented old girl of Holy Family Convent, Bambalapitiya, was in the limelight, once more, when she was seen on the ramp at Colombo Fashion Week.
It was her very first experience, at this prestigious event, and she loved every minute of it, she said, and, what’s more, she was featured on three consecutive days.
According to the itinerary, on day 01 she walked for Lovi Sri Lanka; day 02 Rizwan Beyg (Pakistan designer), Arsath Furkhan (Indian designer), Haoyi Yan (Chinese designer) and Samant Chauhan (Indian designer); and on day 03 Vaishali Shandangule (Indian designer).
In today’s edition of The Island SceneAround, we spotlight Melloney, on the ramp, at Colombo Fashion Week.
Melloney will also participate at Miss Grand All Stars to be held later in the year, in Thailand, as Miss Universe Sri Lanka 2024.
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