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Panadura Vadaya: A Socio-historical Sketch

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by Dr D. Chandraratna

The important historical fact about the Colonial narrative of Buddhism in Sri Lanka was the ability of Buddhist ideals to survive even when the external political circumstances were highly unfavourable. The Panadura Vadaya signifies in many ways that dogged determination on the part of the educated sangha fraternity to persevere with the struggle, and more importantly in that struggle to delve deeper into scriptures to challenge Christianity at a scholastic level.

When Christianity had state backing it was not surprising for the colonialists to harbour an apocalyptic vision of the eventual triumph of Christianity. Therefore it was not unusual for the Colonial secretary Tennent to assert that the dissociation of the State from Buddhism will only expedite its inevitable decay as Spence Hardy, the Wesleyen missionary, had predicted in his book, The British Government and the Idolatry of Ceylon in 1839.

The educated sangha, on the other hand were acutely aware of the protection that Buddhism needed State patronage to arrest its decline but their pleas to honour the promises made in the Kandyan Convention of 1815 fell on deaf ears. By the middle of the 19th century British authors were cautiously optimistic that ‘Buddhism, shorn of its splendour, unaided by authority, will fall into disuse before Christianity is able to step into its place’ (Forbes, 1839).

The elite Sinhalese Christians like James Alwis while appreciating the colonial powers for propagating Christianity nonetheless lamented that Buddhist decline will erode the language and literature of the Sinhalese which he said is the heritage of Ceylon, maintained mostly by the sangha under whose tutelage even J Alwis acquired his punditry. He wrote that the ‘names of Batuantudawe, Hikkaduwe, Lankagoda, Dodanpahala, Valane, Bentota, Kahave and Weligama amongst a host of others have produced compositions by no means inferior to to those of a Buddhaghosa or a Parakkrama‘. Contrary to the missionary statements and the colonialist assumptions, erudition in Buddhist scriptures and knowledge of Pali, Sanskrit and Sinhalese was no less lacking among the sangha who were many, not the exception.

Monastic (Pirivena) and Missionary education

It was no secret that without state patronage monastic education, which was the mainstay of local knowledge and intelligence, waned drastically. Colebrooke’s insistence on English education with its declared outcomes such as the civilizing potential, secular advantage through state employment, and the pathway to redemption through the Christianizing intent was a blow to vernaculars. It discouraged many to receive the monastic pirivena which was the provider of indigenous language and religious knowledge. Major Davy was correct in his observation in 1815, that in the Kandyan provinces reading and writing is far from the uncommon acquirements and is as general as in England’ (Forbes 1839). But Colebrooke dismissed monastic learning curtly in one sentence. He said, ‘monastic education scarcely merits any notice’. A sub committee of the Legislative Council reported in 1867 that ‘whatever taught is intertwined with error and superstition and if left in the hands of Buddhist and Hindu priests will defeat the aims and objects of all of primary education’.

There was another reason for the neglect and virtual abandonment of Pirivena education in the Kandyan provinces. The Temple Lands Ordinance of 1856 contributed in no small measure to the use of monastic wealth, which earlier was used for pirivena schools, diverted for personal advantage of the incumbent monks. In most places usufruct of the lands became assets to individual monks and not to the institutions that they were in charge. It was noted in the Report of the Commission on the Administration of Buddhist Temporalities that, ‘The Kandyan priesthood lead a life of the careless and sensual…, and the offerings and produce of the lands are devoted for personal enjoyment. C. B Dunuvile, the Diyawadana Nilame and grandson of the Disave of Walapane who signed the Kandyan Convention complained that monks have abandoned their priestly duties and are engaged in temporal pursuits and all but a few are even ignorant of Pali. This statement was given before the Commission by Rambukwelle Sonuttara Thera of the Malwatta Chapter.

The British continued with state assistance to missionary education, as much as the Dutch, right from the beginning with Governor North taking the initiative. A few years into his tenure he wrote to the Colonial Secretary for missionary assistance to education. The Baptists arrived in 1812 and the Wesleyans (1814) and Church of England (1818) and the Americans followed by the London Missionary Society thereafter. In addition the government employed its own colonial chaplains, preachers and catechists in the State Ecclesiastical establishment.

Education no doubt was tied up with diffusion of Christianity and the Schools Commission, the important instrumentality was in the control of the Anglicans. The missionary effort extended beyond mere education for their evangelical zeal was not limited to, ‘making the natives learned men’ but in fact leading them to the Redeemer, i.e., conversion to Christianity. Their greater aim was directed to the larger multitude of ‘heathens’ outside the school, to whom they had to go by taking on the role of the itinerant preacher. John Murdoch set the example by resigning his position as Headmaster of the Government Central School in Kandy. His personal journal reads, ‘I shall require to travel on foot and shelter at night wherever I can; I shall be following the example of the Apostles, yea, of the Saviour Himself’.

Preachers: Christian and Buddhist Styles

The Christians had to face stiff competition from the Buddhists who were skilled preachers from yore. The latter had enduring contacts with the villagers and the missionaries even with state patronage, were handicapped from the start. Their English competency was of no use here. Proficiency in Sinhalese was an absolute necessity. It was an impediment to the foreigner competing with the Buddhist monk who was clearly in a class of his own. The missionary was at times offensive in the use of language and idiom, made worse by the novelty of the Buddhist scriptural content, which he only mastered after arrival in the island.

The complex system of word usage in Sinhala proved virtually an insurmountable hurdle to the foreign missionary. The use of pronouns conjoined with status differentials baffled them no end and often ended up offending the audience. An English author wrote in the preface to the English-Sinhalese dictionary that one Sinhalese singular person equivalent of the term you had fourteen different terms, each in the measure of the status of the person. The missionaries were so confused and virtually gave up by sticking to just one or two, which were less than polite. The word you in addressing a gathering became tho and umbala and the aristocrats in the audience were offended to be addressed as umba or tho in the presence of their subordinates seated alongside. Tho, thopi (you), Varella (come), palayalla (go), karapalla (do) did not please many in the audience. The Buddhist monks consciously avoided all status differentials by the use of the endearing term pinvathni flattering everyone.

To make matters worse the Sinhala translation of the Bible sponsored by the Church missionaries arbitrarily used one simplified term in translating the Sinhala equivalent of you as tho and thopi (meaning thou) was highly offensive to all and sundry. It was on the premise that it followed the simplicity that God had intended. On the use of the pronoun tho, wrote the chief translator Lambrick, ‘to apply tho to a man of respectable class is an actionable offence… a native professor of the Christian community admitted that he shudders whenever he reads that passage where the Devil using the derogatory term tho to our blessed Saviour’. They still retained it in the hope with time it will be weakened and diminished by the ‘mighty power of simplicity and truth’ of the Bible. But after much controversy and ill feeling the church missionaries back tracked and gave into Sinhalese Christians like James Alwis and John Pereira, and a new acceptable version of the Bible appeared in the 1860’s.

The Missionary preachers faced an uphill battle from the outset. Their countenance was problematic. Their unfriendly attitude of superiority, appearance and even personal aloofness were very much unfamiliar to the villager. Most Buddhist villagers therefore refused to attend. The preachers felt it and they complained to the Missions that that they are often taunted, cajoled and met with contempt, opprobrium and laughter. The villagers at times ridiculed the missionaries in demanding payment for attendance or arrack to sit till the end, in the knowledge that Europeans levied heavy taxes on arrack and had a penchant for liquor.

The arrival of the Print word

Religious controversy, proselytization debate and preaching received a boost with the introduction of the printing press. The Dutch firstly established a printing press in 1736 and the Wesleyans under a trained printer Mr. Harvard revived the printing press. They were followed by the Christian Church Mission and Baptists few years later. The Sinhalese Tract Society was organized under John Murdoch in 1849. The missionaries used the press to instruct the Christian believer and furthermore to convert the nominal believer into a devout disciple and in so doing, ‘save the deluded heathen from idolatrous superstition’ of the local faith, seen by the Europeans as ‘a massive evil structure’.

Gogerly, the manager of the Wesleyan Press was convinced that ‘it is by the press that our principal attacks must be made upon this wretched system’. The missionary tracts and pamphlets had an extensive circulation, helped by the fascination of Buddhists to read the printed word. This same development was to assist the Buddhists to counter the Christian effort and retaliate, but with the added benefit of scholarly dialogue and debate for which they were superior to the foreigner. Ultimately it played a major role in the revival of Buddhism and nationalism in the country.

The activities of the missionaries were not taken as a serious matter by the many. The Buddhists in the low country were interested in halting the decline of their religion than competing with the missionaries. Tennent wrote that ‘Active hostility was scarcely visible’ except the enthusiasm to propagate their own religion by erecting ‘banamaduwa’s and holding pinkam’. In fact the low country Sinhalese were quite comfortable with both Buddhism and Christianity having lived through the foreigner and their different faiths for centuries. It was not uncommon for the Sinhala Christians to be tutored by Buddhist monks for whom they showed the greatest respect. In fact many Sinhalese were willing to get their children baptised, with ‘no regard to their worthiness’ as Christians for legalities and secular advancement and also in the hope they become closet Buddhists. The clergy also did not mind fake baptisms in order to bolster the statistics to enhance the incomes to their missions.

(To be continued)



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The Ramadan War

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Benjamin Netanyahu, Donald Trump and Mojtaba Khamenei

A Strategic Assessment of a Conflict Still Unresolved

The Unites States of America and its ally, Israel attacked Iran on 28 February, or the 10th day of the month of Ramadan. More than a month of intense fighting has passed since, and the Ramadan War has settled into a grinding, attritional struggle that defies early declarations of victory. Despite sustained U.S. and Israeli air and naval bombardment, Iran remains standing, and continues to strike back with a level of resilience that has surprised many observers. The conflict has evolved into a contest of endurance, adaptation, and strategic innovation, with each side attempting to impose costs the other cannot bear.

Iran’s response to the overwhelming airpower of its adversaries has been both simple and devastatingly effective: saturate enemy defences with swarms of inexpensive drones and older ballistic missiles, forcing them to expend costly interceptors and reveal radar positions, and then follow up with salvos of its most advanced precisionguided missiles. This layered approach has inflicted severe physical damage on Israel and has shaken its national morale. The country has endured repeated missile barrages from Iran and rocket fire from Hezbollah, straining its airdefence network and pushing its civilian population to the limits of endurance.

The United States, meanwhile, has been forced to evacuate or reduce operations at several bases in the Gulf region due to persistent Iranian drone and missile attacks. For both the U.S. and Israel, the war has become a test of strategic credibility. For Iran, by contrast, victory is defined not by territorial gains or decisive battlefield outcomes, but by survival, and by continuing to impose costs on its adversaries.

The central strategic objective for the U.S. has now crystallised: reopening the Strait of Hormuz to secure global energy flows. Ironically, the Strait was open before the war began; it is the conflict itself that has rendered it effectively closed. Air and naval power alone cannot achieve this objective. The geography of the Strait, combined with Iran’s layered defences, means that any lasting solution will require ground forces, a reality that carries enormous risks.

U.S. Strategic Options

The United States faces five broad operational options, each with significant drawbacks.

1. Seizing Kharg Island

Kharg Island handles roughly 90% of Iran’s oil exports, making it an attractive target. However, it lies only a short distance from the Iranian mainland, where entrenched Iranian forces maintain dense networks of missile batteries, drones, artillery, and coastal defences. Any attempt to seize Kharg would require first neutralising or capturing the adjacent coastline, a costly amphibious and ground operation.

Even if successful, this would not reopen the Strait of Hormuz. It would merely deprive Iran of export capacity, which is not the primary U.S. objective. At least ostensibly not; there are those who argue that the U.S. simply wants to take over Iran’s petroleum (see below).

2. Forcing the Strait of Hormuz by Naval Power

Sending U.S. naval forces directly through the Strait is theoretically possible but operationally hazardous. Iran has mined all but a narrow channel hugging its own shoreline. That channel is covered by overlapping fields of antiship missiles, drones, artillery, and coastal radar. Clearing the mines would require prolonged operations under fire. Attempting to push through without clearing them would risk catastrophic losses.

3. Capturing Qeshm, Hengam, Larak, and Hormuz Islands

These islands dominate the Iranian side of the Strait and host radar, missile, and drone installations. Capturing them would degrade Iran’s ability to close the Strait, but the islands are heavily fortified, and the surrounding waters are mined. Amphibious assaults against defended islands are among the most difficult military operations. Even success would not guarantee the Strait’s longterm security unless the mainland launch sites were also neutralised.

4. Invading Southern Iraq and Crossing into Khuzestan

This option would involve U.S. forces advancing through southern Iraq, crossing the Shatt alArab waterway, and pushing into Iran’s Khuzestan province — home to most of Iran’s oilfields. The terrain is difficult: marshes, waterways, and narrow approaches. Iranian forces occupy the high ground overlooking the plains.

While this route would allow Saudi armoured forces to participate, it would also expose U.S. and allied logistics to attacks by Iraqi Shia militias, who have already demonstrated their willingness to target U.S. assets. The political and operational risks are immense.

5. Capturing Chabahar and Advancing Along the Coast

The most strategically promising — though still costly — option is seizing the port of Chabahar in southeastern Iran and advancing roughly 660 kilometres along the coast toward Bandar Abbas. This approach offers several advantages:

· Distance from Iran’s core population centres complicates Iranian logistics.

· Chabahar’s deepwater port (16m draught)

would provide a valuable logistics hub.

· U.S. carriers could remain at safer standoff distances

, supporting operations without entering the Strait.

· The coastal route allows naval gunfire and missile support

to assist advancing ground forces.

· Local Baluchi insurgents

could provide intelligence and limited support.

· Capturing Bandar Abbas would

outflank Iran’s island defences and effectively reopen the Strait.

This option is likely to form the backbone of any U.S. ground campaign, potentially supplemented by diversionary attacks by regional partners to stretch Iranian defences.

The Limits of U.S. Superiority

The United States retains overwhelming superiority in naval power and manned airpower. But whether this advantage translates into dominance in unmanned systems or ground combat is far from certain.

The 2003 invasion of Iraq is often cited as a model of U.S. military prowess, but the comparison is misleading. Iraq in 2003 had been crippled by a decade of sanctions. Its forces lacked modern mines, antitank missiles, and effective air defences. Tank crews had little training; some could not hit targets at pointblank range. RPG teams were similarly unprepared. The U.S. enjoyed numerical superiority in the theatre and total control of the air, allowing it to isolate Iraqi units and prevent reinforcement.

Even under those favourable conditions, Iraqi forces managed to delay the U.S. advance. At one point, forward U.S. units nearly ran out of ammunition and supplies, forcing the diversion of forces intended for the assault on Baghdad to secure the lines of communication.

Iran is not Iraq in 2003. Its armed forces and industrial base have adapted to nearly half a century of sanctions. It produces its own drones, missiles, artillery, and armoured vehicles. It has built extensive underground facilities, hardened command posts, and redundant communication networks.

Moreover, the battlefield itself has changed. The RussoUkrainian war demonstrated that deep armoured penetrations – once the hallmark of U.S. doctrine – are now extremely vulnerable to drones, loitering munitions, and precision artillery. The result has been a return to attritional warfare reminiscent of the First World War, with front lines stabilising into trench networks.

Yet, as in the First World War, stalemate has been broken not by massed assaults but by small, highly trained teams infiltrating thinly held lines, identifying targets, and guiding drones and artillery onto enemy positions deep in the rear. Iran has studied these lessons closely.

Mosaic Defence and Transformational Warfare

Iran’s military doctrine has evolved significantly over the past two decades. Its “mosaic defence” decentralises command and control, ensuring that even if senior leadership is targeted, local units can continue operating autonomously. This structure proved resilient during the initial waves of U.S. and Israeli strikes.

Iran has also absorbed lessons from U.S. “shock and awe” operations. The botched U.S. invasion of Grenada in 1983 exposed weaknesses in joint operations, prompting the development of “effectsbased operations,” “rapid dominance” and the broader concept of “transformational warfare.” These doctrines (better known colloquially as “Shock and Awe”), influenced by Liddell Hart and Sun Tzu, emphasised simultaneous strikes on strategic targets to paralyse the enemy’s decisionmaking.

While the U.S. struggled to apply these concepts effectively in Iraq and Iran, Tehran has adapted them for asymmetric use. Its drone and missile campaigns have targeted not only military assets but also economic infrastructure and psychological resilience. Israel’s economy and morale have been severely tested, and the United States finds itself entangled in a conflict that offers no easy exit.

Iran has also pursued a broader strategic objective: undermining the petrodollar system that underpins U.S. financial dominance. By disrupting energy flows and encouraging alternative trading mechanisms, Iran seeks to weaken the economic foundations of U.S. power.

Will the USA Achieve Its War Aims?

The United States’ core objective appears to be securing control over global energy flows by reopening the Strait of Hormuz and limiting China’s access to Middle Eastern oil before it can transition to alternative energy sources. Whether this objective is achievable remains uncertain.

A ground campaign would be long, costly, and politically fraught. Iran’s defences are deep, layered, and adaptive. Its drone and missile capabilities have already demonstrated their ability to impose significant costs on technologically superior adversaries. Regional allies are cautious, and global support for a prolonged conflict is limited.

The United States retains overwhelming military power, but power alone does not guarantee strategic success. Iran’s strategy is simple: survive, adapt, and continue imposing costs. In asymmetric conflicts, survival itself can constitute victory.

In Frank Herbert’s Dune, the protagonist, Paul Muad’dib says “he who can destroy a thing, controls a thing.” This is the essence of Iranian strategy – they have a stranglehold on petroleum supply, and can destroy the world economy. Trump has had to loosen sanctions on both Iran’s and Russia’s oil, simply to prevent economic collapse.

The Ramadan War has already reshaped regional dynamics. Whether it reshapes global power structures will depend on how the next phase unfolds, and whether the United States is willing to pay the price required to achieve its aims.

by Vinod Moonesinghe

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Nayanandaya:A literary autopsy of Sri Lanka’s Middle Class

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“Nayanandaya,” meaning the enchantment of indebtedness, is Surath de Mel’s latest novel. True to his reputation as a maximalist writer, de Mel traverses the labyrinth of middle-class struggles; poverty, unemployment, the quest for education, through a father’s fragile dreams. The novel unfolds around Mahela, his son, his friendships, and the fragile relationships that keep him tethered to life.

“Happiness is not a destination; it is a journey. There are no shortcuts to it. At some point, the path you thought was right will be wrong. You have to make sacrifices for it.”

These words, uttered by the protagonist Mahela to his ten-year-old son, is the silent mantra of every middle-class parent. A common urban middle-class father’s yearning for his child to climb the ladder he himself could not ascend.

A Socio-Political Mirror

Sri Lanka’s middle class remains trapped in paradox. They are educated but underemployed, salaried but indebted, socially respected yet politically invisible. Structural inequalities, economic volatility and populist politics inclusively contribute to keep them “forever middle”.

Through protagonist Mahela, who is sometimes a graphic designer, sometimes a vendor and always a failure Surath de Mel sketches the deficiencies of an education system that does not nurture skills of the students. Sri Lanka boasts about high literacy rates, yet the economy cannot absorb the thousands of graduates produced into meaningful work. Underemployment becomes the inheritance of the middle class. With political connections often the stories can be transformed. De Mel pens it in dark humour to expose these truths:

“Some notorious writer once sneered in a newspaper, ‘Give your ass to the minister, and you’ll earn the right to keep it on a bigger chair.’ Countless people waiting in ministers’ offices, pressing

their backsides to seats, carrying the weight of their own lives.”

Childhood Trauma and Its Echoes

Surath de Mel frequently weaves psychoanalysis into his fiction. In Nayanandaya, he captures the lingering shadows of childhood trauma. Mahela, scarred by a loveless and fractured youth, suffers phobic anxiety and depression, apparently with a personality disorder as an adult. His confession at the psychologist reveals it out:

“Childhood? I didn’t have one. I was fifteen when I was born.”

Here, Mahela marks his true birth not at infancy, but at the death of his parents. This statement itself reveals the childhood trauma the protagonist had gone through and the reader can attribute his subsequent psychological struggles as the cause of it.

Surath de Mel

From a Lacanian perspective, trauma is not just something that happens to a child; it is a deep break in how the child understands the world, themselves, and others. Some experiences are too painful to be put into words. Lacan calls this the Real — what cannot be fully spoken or explained. This pain does not disappear but returns later in life as anxiety, fear, or obsessive compulsive disorder.

This trauma disturbs the child’s sense of self and their place in society. When language fails to make sense of loss, the mind creates fantasies to survive. These fantasies quietly shape adult desires, relationships, and choices.

In Nayanandaya, childhood trauma of the protagonist does not stay buried — it lives on, shaping the adulthood in unseen ways. In the narrative, Mahela’s struggles are not just personal failures but the result of a past that was never given words.

Tears of Fathers – Forgotten in Sri Lankan Literature

Sri Lankan literature has long been attentive to suffering — especially rural poverty, social injustice, and the silent endurance of women and single mothers. Countless novels, poems, and songs have given voice to maternal sacrifice, female resilience, and women’s oppression.

Yet, within this rich narratives, the quiet grief of the urban middle-class father remains mostly unseen. Rarely does fiction pause to examine the emotional lives of men who shoulder responsibility without language for their pain. These masculine tears are private, swallowed by routinely and masked by humour or silence. Definitely never granted literary space.

In Nayanandaya, Surath de Mel breaks this silence. Through Mahela, he lends voice to these overlooked men — fathers whose love is expressed through sacrifice rather than speech. However, de Mel does not romanticise the tears. Rather he humanises them. He allows their vulnerabilities, anxieties, and quiet despair to surface with honesty and compassion. In doing so, Nayanandaya fills a striking gap in Sri Lankan literature, reminding us that fathers, too, carry invisible wounds.

Literary value

With Nayanandaya, Surath de Mel reaches a new pinnacle in his literary craft. His language is dense yet lyrical, enriched with similes, metaphors, irony, and a full range of literary tools deployed with confidence and control.

One of the novel’s most touching narrative choices is the personification of Mahela’s son’s soft toy, Wonie. Through personified Wonie, de Mel captures the two most touching incidents in the entire novel . This simply reveals the author’s artistic maturity, transforming a simple object into a powerful emotional conduit that anchors the novel’s tenderness amidst its despair.

At a deeper symbolic level, Mahela himself can be read as more than an individual character, but a metaphor for Sri Lanka — a nation struggling under economic hardship, clinging to impractical dreams, witnessing the migration of its people, and drifting towards a slow, painful exhaustion. His personal failures could mirror the broader decay of social and economic structures. This symbolic reading lends Nayanandaya a haunting national resonance.

Today, many write and many publish, but only a few transform language into literature that lingers in the reader’s mind long after the final page. Surath de Mel belongs to that rare few. In a literary landscape crowded with voices, he remains devoted to art rather than popularity or trend. As a scholar of Sinhala language and literature, de Mel writes with intellectual depth, dark humour, and deep human empathy.

In conclusion, Nayanandaya is not merely a story; it is social commentary, psychoanalytic reflection, and tragic poetry woven into richly textured prose. With this novel — a masterful interlacing of love, debt, and fragile dreams — Surath de Mel engraves a distinctly Dostoevskian signature into Sinhala literature.

Reviewed by Dr. Charuni Kohombange

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Domestic Energy Saving

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Around 40 percent of the annual energy we use is consumed in domestic activities. Energy is costly, and supply is not unlimited. Unfortunately, we realize the importance of energy – saving only during the time of a crisis.

If you adopt readily affordable energy-saving strategies, you will cut down your living expenditure substantially, relieving the energy burden of the nation. Here are some tips.

Cooking:

Cooking consumes a good portion of domestic energy demand and common practices, and negligence leads to 30 – 40 percent wastage. A simple experiment revealed that the energy expenditure in boiling an egg with the usual unnecessary excess water in an open pan is nearly 50 percent higher than boiling in a closed lid pan with the minimal amount of water. In an open pan, a large quantity of heat is lost via convection currents and expulsion of water vapor, carrying excessive amounts of heat energy (latent heat of vaporisation). Still, most of us boil potatoes for prolonged intervals of time in open receptacles, failing to realise that it is faster and more efficient to boil potatoes or any other food material in a closed pan. About 30 – 40 percent of domestic cooking energy requirements can be cut down by cooking in closed-lid pans. Furthermore, food cooked in closed pans is healthier because of less mixing with air that causes food oxidation. Fat oxidation generates toxic substances. In a closed- lid utensil (not tightly closed), food is covered with a blanket of water vapor at a positive pressure, preventing entry of air and therefore food oxidation.

Overcooking is another bad habit that not only wastes energy but also degrades the nutritional value of food.

Electric kettle:

For making morning or evening tea or preparing tea to serve a visitor. Do not pour an unnecessarily large quantity of water into the electric kettle. Note that the energy needed to make 10 cups of tea is ten times that of one cup.

Electric Ovens:

Avoid the use of electric ovens as far as possible. Remember that foods cooked at higher temperatures are generally unhealthy, and even carcinogens are formed when food is fried at higher temperatures in an oven. If ever you need to bake something in an oven, limit the number of times you open the door. Use smaller ovens adequate for the purpose and not larger ones just for fashion.

Refrigerators:

Refrigerators consume lots of energy. Do not use over-capacity refrigerators just for fashion. Every time you open the fridge, more electricity is used to reset the cooling temperature. Plan your access to the appliance accordingly. Check whether the doors are properly secured and there are no leakages. Keep the fridge in a cooler location, not hit by direct sunlight and away from warmer places in the kitchen. Remember that turning off the fridge frequently will not save energy, instead it draws more energy.

Use of gas burners:

Do not use oversized utensils. Keep the lid closed as far as possible to prevent the escape of heat. Remember that excessive amounts of heat energy are carried away by a large surface-area conducting utensil. Do not open the gas vent to allow the flame to flash outside the vessel. A flame not impinging on the pan would not heat it, and gas is wasted. Ensure that the flame is blue. Frequently check whether gas vents are clogged with rust and carbon. Frequently, cooking material in the pan drops into the gas vents, and salt there corrodes the gas vents. Cleaning and washing would be necessary. Do not prolong cooking, taking time to prepare ingredients and adding them to the pan intermittently. Add ingredients at once and before switching the burner. If the preparation of a dish is prolonged to slow the cooking, use earthenware pots rather than metallic ones. An earthenware pot, being thermally less conducting retain heat.

Firewood for cooking:

Do not attempt to eliminate the use of firewood in cooking. If you are living in a village area, the exclusive use of LPG gas is an unnecessary expenditure. Large smoke-free, efficient oven designs are now available. If you are compelled to use gas, keep the option of firewood ovens, especially for prolonged cooking. Admittedly, there are locations, especially in cities, where the use of firewood is unsuited.

Hot water showers:

Before installing hot water showers, reconsider whether they are really necessary in a hot tropical climate. Go for solar water heaters, although the installation cost is high. Instant water heaters consume much less electricity compared to geysers with water tanks. Now, cheap and safe instant water heaters are available.

Lighting:

Arrange and design your residence to optimise daytime illumination until late evening. If you are constructing a new house, take this issue into account. Use LED lamps, which provide the same illumination for 85 percent less energy. In study rooms and areas that require prolonged illumination, paint the walls white. Angle – poised LED lamps with very low voltage are available. Use them for reading and studies. Routinely clean the surfaces of all lamps. Dust deposition cuts off light.

Air conditioning and ventilation:

Air conditioning consumes prohibitively large quantities of electrical energy. You can avoid air conditioning by optimising ventilation. The principle is to have air entry points (windows) in the house near the ground level and exit points (vents or windows) near the roof. Ground level is cooler, and the region near the roof is warmer. Thus, a cool air current enters the house near the ground level and hot air is drawn by the vents near the roof. The region near the ground can be rendered cooler by planting trees. Architectural designs are available to optimise this effect. You can sense the direction of air motion by holding a thin strip of paper near the windows at the ground and near the roof level. In addition to ceiling fan, install exhaust fans in the upper points of the house to remove hot air and draw cooler air through windows near the ground. Reduce the amount of sunlight hitting the roof by shading with trees. There are techniques for increasing the reflectance of the roof with paints and other designs.

Transportation:

A good portion of your budget is drained by transportation. Irrespective of who you are, use public transport if convenient and available. As much as possible, use the telephone and email to get your things done. If the officers do not comply for no valid reason, complain. Plan your trips to the town to do several things at the same time. Whenever possible, plan to share transport. Buy energy – efficient small vehicles. Routinely examine your vehicle for energy efficiency, i.e. correct tire pressure etc.

Charge electric vehicles off peak hours. Slow charging reduces heat generation in the circuit, reducing energy loss.

Energy is costly and limited in supply. Everything you do consumes energy. Be energy conscious in all your deeds. That attitude will reduce your expenditure, lessen the environmental degradation and financial burden of the nation in importing fuel.

Educating the general public is the most effective way of implementing energy-saving strategies.

By Prof. Kirthi Tennakone
(kenna@yahoo.co.uk)

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