Connect with us

Features

Remembering Ernest MacIntyre’s Contribution to Modern Lankan Theatre & Drama

Published

on

MAC & Chandi play reading

Humour and the Creation of Community:

“As melancholy is sadness that has taken on lightness,

so humour is comedy that has lost its bodily weight”. Italo Calvino on ‘Lightness’ (Six Memos for the New Millennium (Harvard UP, 1988).

With the death of Ernest Thalayasingham MacIntyre or Mac, as he was affectionately known to us, an entire theatrical milieu and the folk who created and nourished Modern Lankan Theatre appear to have almost passed away. I have drawn from Shelagh Goonewardene’s excellent and moving book, This Total Art: Perceptions of Sri Lankan Theatre (Lantana Publishing; Victoria, Australia, 1994), to write this. Also, the rare B&W photographs in it capture the intensity of distant theatrical moments of a long-ago and far-away Ceylon’s multi-ethnic theatrical experiments. But I don’t know if there is a scholarly history, drawing on oral history, critical reviews, of this seminal era (50s and 60s) written by Lankan or other theatre scholars in any of our languages. It is worth remembering that Shelagh was a Burgher who edited her Lankan journalistic reviews and criticism to form part of this book, with new essays on the contribution of Mac to Lankan theatre, written while living here in Australia. It is a labour of love for the country of her birth.

Here I wish to try and remember, now in my old age, what Mac, with his friends and colleagues from the University of Ceylon Drama Society did to create the theatre group called Stage & Set as an ‘infrastructure of the sensible’, so to speak, for theatrical activity in English, centred around the Lionel Wendt Theatre in Colombo 7 in the 60s. And remarkably, how this group connected with the robust Sinhala drama at the Lumbini Theatre in Colombo 5.

Shelagh shows us how Bertolt Brecht’s plays facilitated the opening up of a two-way street between the Sinhala and English language theatre during the mid-sixties, and in this story, Mac played a decisive role. I will take this story up below.

I was an undergraduate student in the mid-sixties who avidly followed theatre in Sinhala and English and the critical writings and radio programmes on it by eminent critics such as Regi Siriwardena and A. J. Gunawardana. I was also an inaugural student at the Aquinas University’s Theatre Workshop directed by Mac in late 1968, I think it was. So, he was my teacher for a brief period when he taught us aspects of staging (composition of space, including design of lighting) and theatre history, and styles of acting. Later in Australia, through my husband Brian Rutnam I became friends with Mac’s family including his young son Amrit and daughter Raina and followed the productions of his own plays here in Sydney, and lately his highly fecund last years when he wrote (while in a nursing home with his wife and comrade in theatre, Nalini Mather, the vice-principal of Ladies’ College) his memoir, A Bend in the River, on their University days. In my review in The Island titled ‘Light Sorrow -Peradeniya Imagination’ I attempted to show how Mac created something like an archaeology of the genesis of the pivotal plays Maname and Sinhabahu by Ediriweera Sarachchandra in 1956 at the University with his students. Mac pithily expressed the terms within which such a national cultural renaissance was enabled in Sinhala; it was made possible, he said, precisely because it was not ‘Sinhala Only’! The ‘it’ here refers to the deep theatrical research Sarachchandra undertook in his travels as well as in writing his book on Lankan folk drama, all of which was made possible because of his excellent knowledge of English.

The 1956 ‘Sinhala Only’ Act of parliament which abolished the status of Tamil as one of the National languages of Ceylon and also English as the language of governance, violated the fundamental rights of the Tamil people of Lanka and is judged as a violent act which has ricocheted across the bloodied history of Lanka ever since.

Mac was born in Colombo to a Tamil father and a Burgher mother and educated at St Patrick’s College in Jaffna after his father died young. While he wrote all his plays in English, he did speak Tamil and Sinhala with a similar level of fluency and took his Brecht productions to Jaffna. I remember seeing his production of Mother Courage and Her Children in 1969 at the Engineering Faculty Theatre at Peradeniya University with the West Indian actress Marjorie Lamont in the lead role.

 Stage & Set and Brecht in Lanka

The very first production of a Brecht play in Lanka was by Professor E.F. C. Ludowyk (Professor of English at Peradeniya University from 1933 to 1956) who developed the Drama Society that pre-existed his time at the University College by expanding the play-reading group into a group of actors. This fascinating history is available through the letter sent in 1970 to Shelagh by Professor Ludowyk late in his retirement in England. In this letter he says that he produced Brecht’s The Good Woman of Szechwan with the Dram Soc in 1949. Shelagh who was directed by Professor Ludowyk also informs us elsewhere that he had sent from England a copy of Brecht’s Caucasian Chalk Circle to Irangani (Meedeniya/Serasinghe) in 1966 and that she in turn had handed it over to Mac, who then produced it in a celebrated production with her in the role of Grusha, which is what opened up the two way-street between the English language theatre of the Wendt and the Lumbini Theatre in Sinhala. Henry Jayasena in turn translated the play into Sinhala, making it one of the most beloved Sinhala plays. Mac performed in Henry’s production as the naughty priest who has the memorable line which he was fond of reciting for us in Sinhala; ‘Dearly beloved wedding and funeral guests, how varied is the fate of man…’. The idiomatic verve of Henry’s translation was such that people now consider the Caucasian Chalk Circle a Sinhala play and is also a text for high school children, I hear. Even a venal president recently quoted a famous line of the selfless Grusha in parliament assuming urbanely that folk knew the reference.

Others will discuss in some detail the classical and modern repertoire of Western plays that Mac directed for Stage & Set and the 27 plays he wrote himself, some of which are published, so that here I just want to suggest the sense of excitement a Stage & Set production would create through the media. I recall how characters in Mac’s production of Othello wore costumes made of Barbara Sansoni’s handloom material crafted specially for it and also the two sets of lead players, Irangani and Winston Serasinghe and Shelagh and Chitrasena. While Serasinghe’s dramatic voice was beautifully textured, Chitrasena with his dancer’s elan brought a kinetic dynamism not seen in a dramatic role, draped in the vibrant cloaks made of the famous heavy handloom cotton, with daring vertical black stripes – there was electricity in the air. Karan Breckenridge as the Story Teller in the Chalk Circle and also as Hamlet, Alastair Rosemale-Cocq as Iago were especially remarkable actors within the ensemble casts of Stage & Set. When Irangani and Winston Serasinghe, (an older and more experienced generation of actors than the nucleus of Stage & Set), joined the group they brought a gravitas and a sense of deep tradition into the group as Irangani was a trained actor with a wonderful deep modulated voice rare on our stage. The photographs of the production are enchanting, luminous moments of Lankan theatre. I had a brief glimpse of the much loved Arts Centre Club (watering hole), where all these people galvanised by theatre, – architects, directors, photographers, artists, actors, musicians, journalists, academics, even the odd senator – all met and mingled and drank and talked regularly, played the piano on a whim, well into the night; a place where many ideas would have been hatched.

A Beckett-ian Couple: Mac & Nalini

In their last few years due to restricted physical mobility (not unlike personae in Samuel Beckett’s last plays), cared for very well at a nursing home, Mac and Nalini were comfortably settled in two large armchairs daily, with their life-long travelling-companion- books piled up around them on two shelves ready to help. With their computers at hand, with Nalini as research assistant with excellent Latin, their mobile, fertile minds roamed the world.

It is this mise-en-scene of their last years that made me see Mac metamorphose into something of a late Beckett dramatis persona, but with a cheeky humour and a voracious appetite for creating scenarios, dramatic ones, bringing unlikely historical figures into conversation with each other (Galileo and Aryabhatta for example). The conversations, rather more ludic and schizoid and yet tinged with reason, sweet reason. Mac’s scenarios were imbued with Absurdist humour and word play so dear to Lankan theatre of a certain era. Lankans loved Waiting for Godot and its Sinhala version, Godot Enakan. Mac loved to laugh till the end and made us laugh as well, and though he was touched by sorrow he made it light with humour.

Chitrasena & Shelagh as Othelo & Desdemona

And I feel that his Memoir was also a love letter to his beloved Nalini and a tribute to her orderly, powerful analytical mind honed through her Classics Honours Degree at Peradeniya University of the 50s. Mac’s mind however, his theatrical imagination, was wild, ‘unruly’ in the sense of not following the rules of the ‘Well-Made play’, and in his own plays he roamed where angels fear to tread. Now in 2026 with the Sinhala translation by Professor Chitra Jayathilaka of his 1990 play Rasanayagam’s Last Riot, audiences will have the chance to experience these remarkable qualities in Sinhala as well.

 Impossible Conversations

In the nursing home, he was loved by the staff as he made them laugh and spoke to one of the charge nurses, a Lankan, in Sinhala. Seated there in his room he wrote a series of short well-crafted one-act plays bristling with ideas and strange encounters between figures from world history who were not contemporaries; (Bertolt Brecht and Pope John Paul II, and Galileo Galilei and a humble Lankan Catholic nun at the Vatican), and also of minor figures like poor Yorik, the court jester whom he resurrects to encounter the melancholic prince of Denmark, Hamlet.

Community of Laughter: The Kolam Maduwa of Sydney

A long life-time engaged in theatre as a vital necessity, rather than a professional job, has gifted Mac with a way of perceiving history, especially Lankan history, its blood-soaked post-Independence history and the history of theatre and life itself as a theatre of encounters; ‘all the world’s a stage…’. But all the players were never ‘mere players’ for him, and this was most evident in the way Mac galvanised the Lankan diasporic community of all ethnicities in Sydney into dramatic activity through his group aptly named the Kolam Maduwa, riffing on the multiple meanings of the word Kolam, both a lusty and bawdy dramatic folk form of Lanka and also a lively vernacular term of abuse with multiple shades of meaning, unruly behaviour, in Sinhala.

The intergenerational and international transmission of Brecht’s theatrical experiments and the nurturing of what Eugenio Barba enigmatically calls ‘the secret art of the performer’, given Mac’s own spin, is part of his legacy. Mac gave a chance for anyone who wanted to act, to act in his plays, especially in his Kolam Maduwa performances. He roped in his entire family including his two grand-children, Ayesha and Michael. What mattered to him was not how well someone acted but rather to give a person a chance to shine, even for an instance and the collective excitement, laughter and even anguish one might feel watching in a group, a play such as Antigone or Rasanayagam’s Last Riot.

A colleague of mine gave a course in Theatre Studies at The University of California at Berkeley on ‘A History of Bad Acting’ and I learnt that that was his most popular course! Go figure!

Mac never joined the legendary Dram Soc except in a silent walk-on role in Ludowyk’s final production before he left Ceylon for good. In this he is like Gananath Obeyesekere the Lankan Anthropologist who did foundational and brilliant work on folk rituals of Lanka as Dionysian acts of possession. While Gananath did do English with Ludowyk, he didn’t join the Dram Soc and instead went travelling the country recording folk songs and watching ritual dramas. Mac, I believe, did not study English Lit and instead studied Economics but at the end of A Bend in the River when he and his mates leave the hall of residence what he leaves behind is his Economics text book but instead, carries with him a copy of the Complete Works of Shakespeare.

I imagine that there was a ‘silent transmission of the secret’ as Mac stood silently on that stage in Shaw’s Androcles and the Lion; the compassionate lion. Mac understood why Ludowyk chose that play to be performed in 1956 as his final farewell to the country he loved dearly. Mac knew (among others), this gentle and excellent Lankan scholar’s book The Foot Print of the Buddha written in England in 1958.

Both Gananath and Mac have an innate sense of theatre and with Mac it’s all self-taught, intuitive. He was an auto-didact of immense mental energy. In his last years Mac has conjured up fantastic theatrical scenarios for his own delight, untrammelled by any spatio-temporal constraints. And so it happens that he gives Shakespeare, as he leaves London, one last look at his beloved Globe theatre burnt down to ashes, where ‘all that is solid melts into air’.

However, I wish to conclude on a lighter note touched by the intriguing epigram by Calvino which frames this piece. It is curious that as a director Mac was drawn to Shakespearean tragedy (Hamlet, Othello), rather than comedy. And it becomes even curiouser because as a playwright-director his own preferred genre was comedy and even grotesque-comedy and his only play in the tragic genre is perhaps Irangani. Though the word ‘Riot’ in Rasanayagam’s Last Riot refers to the series of Sinhala pogroms against Tamils, it does have a vernacular meaning, say in theatre, when one says favourably of a performance, ‘it was a riot!’, lively, and there are such scenes even in that play.  So then let me end with Calvino quoting from Shakespeare’s deliciously profound comedy As You Like It, framed by his subtle observations.

‘Melancholy and humour, inextricably intermingled, characterize the accents of the Prince of Denmark, accents we have learned to recognise in nearly all Shakespeare’s plays on the lips of so many avatars of Hamlet. One of these, Jacques in As You Like It (IV.1.15-18), defines melancholy in these terms:

“But it is a melancholy of mine own, compounded of many simples, extracted from many objects, and indeed the sundry contemplation of my travels, in which my often rumination wraps me in a most humorous sadness.”’

Calvino’s commentary on Jacques’ self-perception is peerless:

‘It is therefore not a dense, opaque melancholy, but a veil of minute particles of humours and sensations, a fine dust of atoms, like everything else that goes to make up the ultimate substance of the multiplicity of things.’

Ernest Thalayasingham MacIntyre certainly was attuned to and fascinated to the end by the ‘fine dust of atoms, by the veil of minute particles of humours and sensations,’ but one must also add to this, laughter.

by  Laleen Jayamanne ✍️



Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Features

How Black Civil Rights leaders strengthen democracy in the US

Published

on

Jesse Jackson / Barack Obama

On being elected US President in 2008, Barack Obama famously stated: ‘Change has come to America’. Considering the questions continuing to grow out of the status of minority rights in particular in the US, this declaration by the former US President could come to be seen as somewhat premature by some. However, there could be no doubt that the election of Barack Obama to the US presidency proved that democracy in the US is to a considerable degree inclusive and accommodating.

If this were not so, Barack Obama, an Afro-American politician, would never have been elected President of the US. Obama was exceptionally capable, charismatic and eloquent but these qualities alone could not have paved the way for his victory. On careful reflection it could be said that the solid groundwork laid by indefatigable Black Civil Rights activists in the US of the likes of Martin Luther King (Jnr) and Jesse Jackson, who passed away just recently, went a great distance to enable Obama to come to power and that too for two terms. Obama is on record as owning to the profound influence these Civil Rights leaders had on his career.

The fact is that these Civil Rights activists and Obama himself spoke to the hearts and minds of most Americans and convinced them of the need for democratic inclusion in the US. They, in other words, made a convincing case for Black rights. Above all, their struggles were largely peaceful.

Their reasoning resonated well with the thinking sections of the US who saw them as subscribers to the Universal Declaration of Human Rights, for instance, which made a lucid case for mankind’s equal dignity. That is, ‘all human beings are equal in dignity.’

It may be recalled that Martin Luther King (Jnr.) famously declared: ‘I have a dream that one day this nation will rise up, live out the true meaning of its creed….We hold these truths to be self-evident, that all men are created equal.’

Jesse Jackson vied unsuccessfully to be a Democratic Party presidential candidate twice but his energetic campaigns helped to raise public awareness about the injustices and material hardships suffered by the black community in particular. Obama, we now know, worked hard at grass roots level in the run-up to his election. This experience proved invaluable in his efforts to sensitize the public to the harsh realities of the depressed sections of US society.

Cynics are bound to retort on reading the foregoing that all the good work done by the political personalities in question has come to nought in the US; currently administered by Republican hard line President Donald Trump. Needless to say, minority communities are now no longer welcome in the US and migrants are coming to be seen as virtual outcasts who need to be ‘shown the door’ . All this seems to be happening in so short a while since the Democrats were voted out of office at the last presidential election.

However, the last US presidential election was not free of controversy and the lesson is far too easily forgotten that democratic development is a process that needs to be persisted with. In a vital sense it is ‘a journey’ that encounters huge ups and downs. More so why it must be judiciously steered and in the absence of such foresighted managing the democratic process could very well run aground and this misfortune is overtaking the US to a notable extent.

The onus is on the Democratic Party and other sections supportive of democracy to halt the US’ steady slide into authoritarianism and white supremacist rule. They would need to demonstrate the foresight, dexterity and resourcefulness of the Black leaders in focus. In the absence of such dynamic political activism, the steady decline of the US as a major democracy cannot be prevented.

From the foregoing some important foreign policy issues crop-up for the global South in particular. The US’ prowess as the ‘world’s mightiest democracy’ could be called in question at present but none could doubt the flexibility of its governance system. The system’s inclusivity and accommodative nature remains and the possibility could not be ruled out of the system throwing up another leader of the stature of Barack Obama who could to a great extent rally the US public behind him in the direction of democratic development. In the event of the latter happening, the US could come to experience a democratic rejuvenation.

The latter possibilities need to be borne in mind by politicians of the South in particular. The latter have come to inherit a legacy of Non-alignment and this will stand them in good stead; particularly if their countries are bankrupt and helpless, as is Sri Lanka’s lot currently. They cannot afford to take sides rigorously in the foreign relations sphere but Non-alignment should not come to mean for them an unreserved alliance with the major powers of the South, such as China. Nor could they come under the dictates of Russia. For, both these major powers that have been deferentially treated by the South over the decades are essentially authoritarian in nature and a blind tie-up with them would not be in the best interests of the South, going forward.

However, while the South should not ruffle its ties with the big powers of the South it would need to ensure that its ties with the democracies of the West in particular remain intact in a flourishing condition. This is what Non-alignment, correctly understood, advises.

Accordingly, considering the US’ democratic resilience and its intrinsic strengths, the South would do well to be on cordial terms with the US as well. A Black presidency in the US has after all proved that the US is not predestined, so to speak, to be a country for only the jingoistic whites. It could genuinely be an all-inclusive, accommodative democracy and by virtue of these characteristics could be an inspiration for the South.

However, political leaders of the South would need to consider their development options very judiciously. The ‘neo-liberal’ ideology of the West need not necessarily be adopted but central planning and equity could be brought to the forefront of their talks with Western financial institutions. Dexterity in diplomacy would prove vital.

Continue Reading

Features

Grown: Rich remnants from two countries

Published

on

Mirissa (Image courtesy Wikivoyage)

Whispers of Lanka

I was born in a hamlet on the western edge of a tiny teacup bay named Mirissa on the South Coast of Sri Lanka. My childhood was very happy and secure. I played with my cousins and friends on the dusty village roads. We had a few toys to play with, so we always improvised our own games. On rainy days, the village roads became small rivulets on which we sailed paper boats. We could walk from someone’s backyard to another, and there were no fences. We had the freedom to explore the surrounding hills, valleys, and streams.

I was good at school and often helped my classmates with their lessons. I passed the General Certificate of Education (Ordinary Level) at the village school and went to Colombo to study for the General Certificate of Education (Advanced Level). However, I did not like Colombo, and every weekend I hurried back to the village. I was not particularly interested in my studies and struggled in specific subjects. But my teachers knew that I was intelligent and encouraged me to study hard.

To my amazement, I passed the Advanced Level, entered the University of Kelaniya, completed an honours degree in Economics, taught for a few months at a central college, became a lecturer at the same university, and later joined the Department of Census and Statistics as a statistician. Then I went to the University of Wales in the UK to study for an MSc.

The interactions with other international students in my study group, along with very positive recommendations from my professors, helped me secure several jobs in the oil-rich Middle Eastern countries, where I earned salaries unimaginable in Sri Lankan terms. During this period, without much thought, I entered a life focused on material possessions, social status, and excessive consumerism.

Life changes

Unfortunately, this comfortable, enjoyable life changed drastically in the mid-1980s because of the political activities of certain groups. Radicalised youths, brainwashed and empowered by the dynamics of vibrant leftist politics, killed political opponents as well as ordinary people who were reluctant to follow their orders. Their violent methods frightened a large section of Sri Lanka’s middle class into reluctantly accepting country-wide closures of schools, factories, businesses, and government offices.

My father’s generation felt a deep obligation to honour the sacrifices they had made to give us everything we had. There was a belief that you made it in life through your education, and that if you had to work hard, you did. Although I had never seriously considered emigration before, our sons’ education was paramount, and we left Sri Lanka.

Although there were regulations on what could be brought in, migrating to Sydney in the 1980s offered a more relaxed airport experience, with simpler security, a strong presence of airline staff, and a more formal atmosphere. As we were relocating permanently, a few weeks before our departure, we had organised a container to transport sentimental belongings from our home. Our flight baggage was minimal, which puzzled the customs officer, but he laughed when he saw another bulky item on a separate trolley. It was a large box containing a bookshelf purchased in Singapore. Upon discovering that a new migrant family was arriving in Australia with a 32-volume Encyclopaedia Britannica set weighing approximately 250 kilograms, he became cheerful, relaxed his jaw, and said, G’day!

Settling in Sydney

We settled in Epping, Sydney, and enrolled our sons in Epping Boys’ High School. Within one week of our arrival from Sri Lanka, we both found jobs: my wife in her usual accounting position in the private sector, and I was taken on by the Civil Aviation Authority (CAA). While working at the CAA, I sat the Australian Graduate Admission Test. I secured a graduate position with the Australian Bureau of Statistics (ABS) in Canberra, ACT.

We bought a house in Florey, close to my office in Belconnen. The roads near the house were eerily quiet. Back in my hometown of Pelawatta, outside Colombo, my life had a distinct soundtrack. I woke up every morning to the radios blasting ‘pirith’ from the nearby houses; the music of the bread delivery van announcing its arrival, an old man was muttering wild curses to someone while setting up his thambili cart near the junction, free-ranging ‘pariah’ dogs were barking at every moving thing and shadows. Even the wildlife was noisy- black crows gathered on the branches of the mango tree in front of the house to perform a mournful dirge in the morning.

Our Australian neighbours gave us good advice and guidance, and we gradually settled in. If one of the complaints about Asians is that they “won’t join in or integrate to the same degree as Australians do,”  this did not apply to us! We never attempted to become Aussies; that was impossible because we didn’t have tanned skin, hazel eyes, or blonde hair, but we did join in the Australian way of life. Having a beer with my next-door neighbour on the weekend and a biannual get-together with the residents of the lane became a routine. Walking or cycling ten kilometres around the Ginninderra Lake with a fit-fanatic of a neighbour was a weekly ritual that I rarely skipped.

Almost every year, early in the New Year, we went to the South Coast. My family and two of our best friends shared a rented house near the beach for a week. There’s not much to do except mix with lots of families with kids, dogs on the beach, lazy days in the sun with a barbecue and a couple of beers in the evening, watching golden sunsets. When you think about Australian summer holidays, that’s all you really need, and that’s all we had!

Caught between two cultures

We tried to hold on to our national tradition of warm hospitality by organising weekend meals with our friends. Enticed by the promise of my wife’s home-cooked feast, our Sri Lankan friends would congregate at our place. Each family would also bring a special dish of food to share. Our house would be crammed with my friends, their spouses and children, the sound of laughter and loud chatter – English mingled with Sinhala – and the aroma of spicy food.

We loved the togetherness, the feeling of never being alone, and the deep sense of belonging within the community. That doesn’t mean I had no regrets in my Australian lifestyle, no matter how trivial they may have seemed. I would have seen migration to another country only as a change of abode and employment, and I would rarely have expected it to bring about far greater changes to my psychological role and identity. In Sri Lanka, I have grown to maturity within a society with rigid demarcation lines between academic, professional, and other groups.

Furthermore, the transplantation from a patriarchal society where family bonds were essential to a culture where individual pursuit of happiness tended to undermine traditional values was a difficult one for me. While I struggled with my changing role, my sons quickly adopted the behaviour and aspirations of their Australian peers. A significant part of our sons’ challenges lay in their being the first generation of Sri Lankan-Australians.

The uniqueness of the responsibilities they discovered while growing up in Australia, and with their parents coming from another country, required them to play a linguistic mediator role, and we, as parents, had to play the cultural mediator role. They were more gregarious and adaptive than we were, and consequently, there was an instant, unrestrained immersion in cultural diversity and plurality.

Technology

They became articulate spokesmen for young Australians growing up in a world where information technology and transactions have become faster, more advanced, and much more widespread. My work in the ABS for nearly twenty years has followed cycles, from data collection, processing, quality assurance, and analysis to mapping, research, and publishing. As the work was mainly computer-based and required assessing and interrogating large datasets, I often had to depend heavily on in-house software developers and mainframe programmers.  Over that time, I have worked in several areas of the ABS, making a valuable contribution and gaining a wide range of experience in national accounting.

I immensely valued the unbiased nature of my work, in which the ABS strived to inform its readers without the influence of public opinion or government decisions. It made me proud to work for an organisation that had a high regard for quality, accuracy, and confidentiality. I’m not exaggerating, but it is one of the world’s best statistical organisations! I rubbed shoulders with the greatest statistical minds. The value of this experience was that it enabled me to secure many assignments in Vanuatu, Fiji, East Timor, Saudi Arabia, and the Solomon Islands through the World Bank and the International Monetary Fund after I left the ABS.

Living in Australia

Studying and living in Australia gave my sons ample opportunities to realise that their success depended not on acquiring material wealth but on building human capital. They discovered that it was the sum total of their skills embodied within them: education, intelligence, creativity, work experience and even the ability to play basketball and cricket competitively. They knew it was what they would be left with if someone stripped away all of their assets. So they did their best to pursue their careers on that path and achieve their life goals. Of course, the healthy Australian economy mattered too. As an economist said, “A strong economy did not transform a valet parking attendant into a professor. Investment in human capital did that.”

Nostalgia

After living in Australia for several decades, do I miss Sri Lanka? Which country deserves my preference, the one where I was born or the one to which I migrated? There is no single answer; it depends on opportunities, prospects, lifestyle, and family. Factors such as the cost of living, healthcare, climate, and culture also play significant roles in shaping this preference. Tradition in a slow-motion place like Sri Lanka is an ethical code based on honouring those who do things the same way you do, and dishonour those who don’t. However, in Australia, one has the freedom to express oneself, to debate openly, to hold unconventional views, to be more immune to peer pressure, and not to have one’s every action scrutinised and discussed.

For many years, I have navigated the challenges of cultural differences, conflicting values, and the constant negotiation of where I truly ‘belong.’ Instead of yearning for a ‘dream home’ where I once lived, I have struggled, and to some extent succeeded, to find a home where I live now. This does not mean I have forgotten or discarded my roots. As one Sri Lankan-Australian senior executive remarked, “I have not restricted myself to the box I came in… I was not the ethnicity, skin colour, or lack thereof, of the typical Australian… but that has been irrelevant to my ability to contribute to the things which are important to me and to the country adopted by me.”  Now, why do I live where I live – in that old house in Florey? I love the freshness of the air, away from the city smog, noisy traffic, and fumes. I enjoy walking in the evening along the tree-lined avenues and footpaths in my suburb, and occasionally I see a kangaroo hopping along the nature strip. I like the abundance of trees and birds singing at my back door. There are many species of birds in the area, but a common link with ours is the melodious warbling of resident magpies. My wife has been feeding them for several years, and we see the new fledglings every year.  At first light and in the evening, they walk up to the back door and sing for their meal. The magpie is an Australian icon, and I think its singing is one of the most melodious sounds in the suburban areas and even more so in the bush.

 by Siri Ipalawatte

Continue Reading

Features

Big scene for models…

Published

on

Modelling has turned out to be a big scene here and now there are lots of opportunities for girls and boys to excel as models.

Of course, one can’t step onto the ramp without proper training, and training should be in the hands of those who are aware of what modelling is all about.

Rukmal Senanayake is very much in the news these days and his Model With Ruki – Model Academy & Agency – is responsible for bringing into the limelight, not only upcoming models but also contestants participating in beauty pageants, especially internationally.

On the 29th of January, this year, it was a vibrant scene at the Temple Trees Auditorium, in Colombo, when Rukmal introduced the Grey Goose Road To Future Model Hunt.

Tharaka Gurukanda … in
the scene with Rukmal

This is the second Model Hunt to be held in Sri Lanka; the first was in 2023, at Nelum Pokuna, where over 150 models were able to showcase their skills at one of the largest fashion ramps in Sri Lanka.

The concept was created by Rukmal Senanayake and co-founded by Tharaka Gurukanda.

Future Model Hunt, is the only Southeast Asian fashion show for upcoming models, and designers, to work along and create a career for their future.

The Grey Goose Road To Future Model Hunt, which showcased two segments, brought into the limelight several models, including students of Ruki’s Model Academy & Agency and those who are established as models.

An enthusiastic audience was kept spellbound by the happenings on the ramp.

Doing it differently

Four candidates were also crowned, at this prestigious event, and they will represent Sri Lanka at the respective international pageants.

Those who missed the Grey Goose Road To Future Model Hunt, held last month, can look forward to another exciting Future Model Hunt event, scheduled for the month of May, 2026, where, I’m told, over 150 models will walk the ramp, along with several designers.

It will be held at a prime location in Colombo with an audience count, expected to be over 2000.

Model With Ruki offers training for ramp modelling and beauty pageants and other professional modelling areas.

Their courses cover: Ramp walk techniques, Posture and grooming, Pose and expression, Runway etiquette, and Photo shoots and portfolio building,

They prepare models for local and international fashion events, shoots, and competitions and even send models abroad for various promotional events.

Continue Reading

Trending