Features

Remembering Professor Ashley Halpe

Published

5 years ago

2021/05/16

by Tissa Jayatilaka

As we mark the fifth anniversary of Professor Halpe’s passing, we remember him with gratitude and continue to celebrate his life and work. He was a teacher for over 50 years both at home and overseas. He also enriched us by his research, poetry, paintings and translations; as well as by his labours as a chorister, actor, director of plays and administrator. In addition, he was a guide, philosopher and friend to generations of students, many of whom have distinguished themselves in diverse fields of activity.

Whilst giving of himself, unstintingly, to the world around him in his characteristically understated style, Ashley Halpe’ remained the exemplary family man, a devoted husband and caring parent. So much so that it is impossible to speak or write about him without in the same breath mentioning his wife Bridget and children Mantha (Guy), Hassinee and Aparna.

Ashley Halpe’ was the quintessential Peradeniya man. He belonged to the very first batch of undergraduates who went up to the spanking new University of Ceylon on the banks of the Mahaweli Ganga in 1952 and remained there for almost his entire career except for a brief period in the early 1970s when he was unjustly compelled by the political authorities of the time to move to the then Vidyalankara Campus of the University of Sri Lanka.

In a chapter he contributed to a book on the Peradeniya University, Ashley Halpe’ has written enthusiastically and evocatively of the origins of his alma mater:

The whole concept was tremendous. This was no Oxford or Cambridge

growing at its own sweet pace over the centuries and evolving a visual

splendour of dreaming spires or of colleges by the Cam by imperceptible

increments. Peradeniya was all planning, its variations of Kandyan

architecture daringly blended with elements from Anuradhapura

and Polonnaruwa, the whole huge flower ” fragrant with shadow”

intricately balancing formal landscaping and chaste permitted wilderness

Complete with winding walks and warbling stream

Designed to breed debate and poetry. . .

[Peradeniya: Memories of a University. Eds. K.M de Silva and Tissa Jayatilaka]

Jean Arasanayagam, in a poetic tribute to Ashley Halpe’ has captured effectively this magic of Peradeniya:

That was the month I remember

When the trees were wreathed with coronets of flowers

Bougainvilleas bloomed in the ornamental park

Breathing in the excess of their own flamboyancy

We pushed aside their thorns

Crushed their tissue flowers like broken kites

Against our fingers.

It is this institution that nurtured Ashley Halpe’ and to which he gave back in ample measure. He did not hold back as did that miserly son who figures in that well known Sinhala folk poem. Peradeniya University did not ever have to pose to this distinguished son of hers the sad question that the distraught mother posed to her ungrateful son —manalada puthey kiri dunney ma nubata? Ashley Halpe’s giving was abundant and fulsome.

In addition to his appointment to the enormously prestigious and much-prized Chair of English at Peradeniya in 1965, at the young of 32, (he was one of the youngest to hold a University Chair in Ceylon), he served two terms as Dean of the Faculty of Arts, was the University Proctor, and head of the University Drama Society (DramSoc). Perhaps the only administrative responsibility he did not shoulder in his time is that of a Warden of a Hall of Residence.

Despite the load he carried as an administrator, Professor Halpe’ found the time for his academic and extra- curricular interests. His scholarly publication record which focused on aspects of Shakespearean drama and Shakespeare criticism and South Asian Creative Writing in English speaks for itself. Aside from several poems published in anthologies, three collections of Ashley Halpe’s poems are available. These are Silent Arbiters, Homing and other poems and Sigiri Verses, an adaptation of the 6th-9th Century Sinhala poems with an introduction and notes.

In a later publication Waiting for the Bells (2013), he brought together the poems that originally appeared in the two volumes, Silent Arbitersand Homing and other poems,a selection from his Sigiri Poems and other Sinhala translations, the complete Pasan,parts of which had appeared separately from time to time in various journals, and several other later poems. His labours as translator have yielded notable English versions of the novels and short stories of Martin Wickremasinghe.

That painting was one of Ashley Halpe’s varied talents and that he had held exhibitions of his paintings in Bristol, UK, in Sao Palo, Brazil and in Colombo and Peradeniya is not widely known. The energy and enthusiasm he invested in the Peradeniya University Dramatic Society (DramSoc) resulted in more than a dozen play productions designed and directed by him. Among these, my favourite is Strindberg’s The Father — the 1966 offering of the DramSoc with the late Osmund Jayaratne in a memorable lead role. His contribution to education and literary activities outside the university is equally notable.

For the extensive and invaluable services detailed above, Professor Halpe’ was honoured both nationally and internationally. The Government of Sri Lanka conferred on him the Kalakeerthi and the Vishvaprasadini titles. The Governments of Sri Lanka and the United States awarded him two Fulbright Senior Fellowships while the Government of France made him Chevalier dans l’ordre Palmes Academique. He was an Honorary Fellow of Claire Hall, University of Cambridge, Resident Fellow at the Literary Criterion Centre for Indigenous Arts and Literature, Dhvanyaloka, Mysore, India, and Visiting Fellow at the American Studies Research Centre, Hyderabad, India.

All of these achievements and honours sat lightly on Ashley Halpe’ the man. His was an understated personality, with the humanity, humility and modesty of the truly educated person at its core. As a teacher, he did not mesmerize his students as some of his predecessors, notably Lyn Ludowyk and Doric de Souza, are reputed to have done. Not having had the good fortune of sitting at the feet of the former, the magister magistrorum, I shall accept the word of my predecessors at Peradeniya for this evaluation, but I certainly am able to vouch for the latter’s virtuosity having heard and watched him perform within the four walls of a classroom.

Ashley Halpe’ the teacher was calm and collected at all times and without histrionics of any kind. His knowledge and erudition were never on obvious display in or outside the classroom. He did not seek to talk at us. Rather his pedagogic labours were directed at ferreting out what we knew, thought and felt about literature and life. He never tried to poke us in the eye to make us see how much he knew! His disarming simplicity and unobtrusiveness was a crucial part of Ashley Halpe’s immense civility.

It was this Socratic teaching style combined with his respect for the students’ innate ability to chase leads that were offered that enabled him to reveal to us the inner depths plumbed by great men and women of letters as they (and we) grappled with the eternal verities. My own understanding of Shakespearean drama and the fiction of George Eliot in particular is due mostly to the manner and style with which Professor Halpe’ led me into discovering for myself those ‘spots of commonness’ of a Lydgate or the terrifying ambition of a Macbeth. That the hautboys one comes across in Macbeth are musical instruments and not arrogant young males is something I learnt thanks to Professor Halpe’s insistence on close reading and careful scrutiny of literary texts.

I wish to touch on certain personal recollections in conclusion. My freshman year at Peradeniya was suffused with boisterous antics as I revelled in ‘uncivilized fooling’ as most new entrants are wont to do. With the advantage of hindsight I am now aware that my unruly behaviour must have embarrassed Professor Halpe’ as he happened to be the University Proctor at the time. Besides the frolic and madness, there were other encounters of a serious nature during my early Peradeniya days that brought me unexpectedly close to Professor Halpe’. One such occurred during the insurgency of April 1971 when I was unwittingly in the way of possible grave harm. Without realizing that all student hostels except Hilda Obeyesekere Hall had been declared out of bounds for all male undergraduates by the authorities, I was yet at Arunachalam Hall after the new emergency arrangements had been enforced. It is more than likely that I would have been a victim of the ‘shoot to kill’ orders in force given especially the fact that my physical appearance at the time, replete with long hair and flourishing beard, qualified me to be thought of as a ‘Che Guevarist’ student revolutionary by the uniformed men in charge of crushing the insurgency.

I sought refuge at Professor and Mrs.Halpe’s house and was promptly thereafter placed under house arrest at the Lower Hantane residence of the Halpes. To keep me from landing in any further danger, with a little help from Fr.Augustine, the Catholic Chaplain of the University, the Halpes introduced me to the blessed game of Bridge. It was only after the coast was quite clear that I was eventually allowed to leave. I later came to know that Professor Halpe’ had taken even greater care of those undergraduates taken into custody under the hurriedly promulgated emergency regulations to deal with the insurgency.

It must surely have taken much courage for him to pursue this course as members of the university academic community were under suspicion and at the receiving end of the hostility of the military personnel because there were some dons who themselves were either involved in the uprising or were among those who empathized with the political convictions of the youthful insurgents. Bearing books, sympathy and understanding, Professor Halpe’ regularly visited the detained undergraduates. Later on, he was among the university authorities who assisted those of the detainees desirous of sitting their university examinations from prison.

The Halpe’ residence at Lower Hantane was also our not infrequent venue for DramSoc rehearsals, Music Society socials and several other memorable undergraduate activities. It was at these extra-curricular encounters that students and lecturers mingled informally. Looking down at us from his vantage point, Sir Ivor Jennings would doubtless have blessed the Halpes for keeping alive one of the finest aspects of a residential university like Peradeniya, viz,- that of fostering close intellectual and social interaction between the teachers and the taught. Professor and Mrs. Halpe’ were exemplary in upholding this wonderful Peradeniya tradition.

Of those with an education in the humanities that I have known and know personally, there indeed are only a handful who actually live by or reflect the virtues of and values of such an education. Indeed of only a few humanities specialists can it truly be said that all that’s best of literature and the arts meets in his aspect and his eyes. Professor Halpe’ was indisputably one of the very distinguished members of this wee tribe. I have never heard or seen in print harsh and disparaging words from him about anyone. His concern for family, friends and colleagues was sincere and heartfelt.

Two examples are offered in illustration of his inherent goodness as a person. The first of these is his taking care of his former teacher and later senior colleague Professor Hector Passe’ during the latter’s difficult and lonely last several months of post-retirement existence, subsequent to the early deaths of his wife and only child. He not only provided Professor Passe’ a home but also kept him gainfully occupied by inviting him to teach part-time. During this period, Professor Passe’ once more became a participant in all of the English Department social activities as well. In fact it was while enjoying himself in the company of his students and colleagues at a Going Down dinner that Professor Passe’ fell ill and passed away soon thereafter. Thus it was Professor Halpe’ who made it possible for Professor Passe’ to die with his boots on so to speak- – a consummation any teacher would devoutly wish for.

The other example is a very personal experience. At an extremely vulnerable early stage in my career as a young Assistant Lecturer at Peradeniya, I had occasion to turn to Professor Halpe’ for succour. Having laid bare my inner turmoil, I asked Professor Halpe’ for advice and direction. I qualified my request for assistance by saying ‘Sir, to a non-believer like myself, you are my God on earth.’ He did offer me ‘sentence and solace.’ Before he left me to ponder over his response, however, he said, ‘thank you for your deep faith in me, but, please, for my sake, let me remain human.’

Ashley Halpe’ may have on occasion revealed the clay in his feet. In so doing, he has offered proof of his human fallibity and vulnerability. If any amongst us has found him wanting in this respect, it is perhaps his or her fault for expecting Professor Halpe’ to be infinitely more than human as I did in my callow youth. For all of his human frailties or despite them, Ashley Halpe’ was a very true, near perfect, gentle human being. It is indeed a privilege to pay this public tribute to him on the fifth anniversary of his passing.

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Features

Sustaining good governance requires good systems

Published

5 hours ago

2025/12/23

Sahan Weerasooriya

A prominent feature of the first year of the NPP government is that it has not engaged in the institutional reforms which was expected of it. This observation comes in the context of the extraordinary mandate with which the government was elected and the high expectations that accompanied its rise to power. When in opposition and in its election manifesto, the JVP and NPP took a prominent role in advocating good governance systems for the country. They insisted on constitutional reform that included the abolition of the executive presidency and the concentration of power it epitomises, the strengthening of independent institutions that overlook key state institutions such as the judiciary, public service and police, and the reform or repeal of repressive laws such as the PTA and the Online Safety Act.

The transformation of a political party that averaged between three to five percent of the popular vote into one that currently forms the government with a two thirds majority in parliament is a testament to the faith that the general population placed in the JVP/ NPP combine. This faith was the outcome of more than three decades of disciplined conduct in the aftermath of the bitter experience of the 1988 to 1990 period of JVP insurrection. The manner in which the handful of JVP parliamentarians engaged in debate with well researched critiques of government policy and actions, and their service in times of disaster such as the tsunami of 2004 won them the trust of the people. This faith was bolstered by the Aragalaya movement which galvanized the citizens against the ruling elites of the past.

In this context, the long delay to repeal the Prevention of Terrorism Act which has earned notoriety for its abuse especially against ethnic and religious minorities, has been a disappointment to those who value human rights. So has been the delay in appointing an Auditor General, so important in ensuring accountability for the money expended by the state. The PTA has a long history of being used without restraint against those deemed to be anti-state which, ironically enough, included the JVP in the period 1988 to 1990. The draft Protection of the State from Terrorism Act (PSTA), published in December 2025, is the latest attempt to repeal and replace the PTA. Unfortunately, the PSTA largely replicates the structure, logic and dangers of previous failed counter terrorism bills, including the Counter Terrorism Act of 2018 and the Anti Terrorism Act proposed in 2023.

Misguided Assumption

Despite its stated commitment to rule of law and fundamental rights, the draft PTSA reproduces many of the core defects of the PTA. In a preliminary statement, the Centre for Policy Alternatives has observed among other things that “if there is a Detention Order made against the person, then in combination, the period of remand and detention can extend up to two years. This means that a person can languish in detention for up to two years without being charged with a crime. Such a long period again raises questions of the power of the State to target individuals, exacerbated by Sri Lanka’s history of long periods of remand and detention, which has contributed to abuse and violence.” Human Rights lawyer Ermiza Tegal has warned against the broad definition of terrorism under the proposed law: “The definition empowers state officials to term acts of dissent and civil disobedience as ‘terrorism’ and will lawfully permit disproportionate and excessive responses.” The legitimate and peaceful protests against abuse of power by the authorities cannot be classified as acts of terror.

The willingness to retain such powers reflects the surmise that the government feels that keeping in place the structures that come from the past is to their benefit, as they can utilise those powers in a crisis. Due to the strict discipline that exists within the JVP/NPP at this time there may be an assumption that those the party appoints will not abuse their trust. However, the country’s experience with draconian laws designed for exceptional circumstances demonstrates that they tend to become tools of routine governance. On the plus side, the government has given two months for public comment which will become meaningful if the inputs from civil society actors are taken into consideration.

Worldwide experience has repeatedly demonstrated that integrity at the level of individual leaders, while necessary, is not sufficient to guarantee good governance over time. This is where the absence of institutional reform becomes significant. The aftermath of Cyclone Ditwah in particular has necessitated massive procurements of emergency relief which have to be disbursed at maximum speed. There are also significant amounts of foreign aid flowing into the country to help it deal with the relief and recovery phase. There are protocols in place that need to be followed and monitored so that a fiasco like the disappearance of tsunami aid in 2004 does not recur. To the government’s credit there are no such allegations at the present time. But precautions need to be in place, and those precautions depend less on trust in individuals than on the strength and independence of oversight institutions.

Inappropriate Appointments

It is in this context that the government’s efforts to appoint its own preferred nominees to the Auditor General’s Department has also come as a disappointment to civil society groups. The unsuitability of the latest presidential nominee has given rise to the surmise that this nomination was a time buying exercise to make an acting appointment. For the fourth time, the Constitutional Council refused to accept the president’s nominee. The term of the three independent civil society members of the Constitutional Council ends in January which would give the government the opportunity to appoint three new members of its choice and get its way in the future.

The failure to appoint a permanent Auditor General has created an institutional vacuum at a critical moment. The Auditor General acts as a watchdog, ensuring effective service delivery promoting integrity in public administration and providing an independent review of the performance and accountability. Transparency International has observed “The sequence of events following the retirement of the previous Auditor General points to a broader political inertia and a governance failure. Despite the clear constitutional importance of the role, the appointment process has remained protracted and opaque, raising serious questions about political will and commitment to accountability.”

It would appear that the government leadership takes the position they have been given the mandate to govern the country which requires implementation by those they have confidence in. This may explain their approach to the appointment (or non-appointment) at this time of the Auditor General. Yet this approach carries risks. Institutions are designed to function beyond the lifespan of any one government and to protect the public interest even when those in power are tempted to act otherwise. The challenge and opportunity for the NPP government is to safeguard independent institutions and enact just laws, so that the promise of system change endures beyond personalities and political cycles.

by Jehan Perera

Features

General education reforms: What about language and ethnicity?

Published

5 hours ago

2025/12/23

Sahan Weerasooriya

A new batch arrived at our Faculty again. Students representing almost all districts of the country remind me once again of the wonderful opportunity we have for promoting social and ethnic cohesion at our universities. Sadly, however, many students do not interact with each other during the first few semesters, not only because they do not speak each other’s language(s), but also because of the fear and distrust that still prevails among communities in our society.

General education reform presents an opportunity to explore ways to promote social and ethnic cohesion. A school curriculum could foster shared values, empathy, and critical thinking, through social studies and civics education, implement inclusive language policies, and raise critical awareness about our collective histories. Yet, the government’s new policy document, Transforming General Education in Sri Lanka 2025, leaves us little to look forward to in this regard.

The policy document points to several “salient” features within it, including: 1) a school credit system to quantify learning; 2) module-based formative and summative assessments to replace end-of-term tests; 3) skills assessment in Grade 9 consisting of a ‘literacy and numeracy test’ and a ‘career interest test’; 4) a comprehensive GPA-based reporting system spanning the various phases of education; 5) blended learning that combines online with classroom teaching; 6) learning units to guide students to select their preferred career pathways; 7) technology modules; 8) innovation labs; and 9) Early Childhood Education (ECE). Notably, social and ethnic cohesion does not appear in this list. Here, I explore how the proposed curriculum reforms align (or do not align) with the NPP’s pledge to inculcate “[s]afety, mutual understanding, trust and rights of all ethnicities and religious groups” (p.127), in their 2024 Election Manifesto.

Language/ethnicity in the present curriculum

The civil war ended over 15 years ago, but our general education system has done little to bring ethnic communities together. In fact, most students still cannot speak in the “second national language” (SNL) and textbooks continue to reinforce negative stereotyping of ethnic minorities, while leaving out crucial elements of our post-independence history.

Although SNL has been a compulsory subject since the 1990s, the hours dedicated to SNL are few, curricula poorly developed, and trained teachers few (Perera, 2025). Perhaps due to unconscious bias and for ideological reasons, SNL is not valued by parents and school communities more broadly. Most students, who enter our Faculty, only have basic reading/writing skills in SNL, apart from the few Muslim and Tamil students who schooled outside the North and the East; they pick up SNL by virtue of their environment, not the school curriculum.

Regardless of ethnic background, most undergraduates seem to be ignorant about crucial aspects of our country’s history of ethnic conflict. The Grade 11 history textbook, which contains the only chapter on the post-independence period, does not mention the civil war or the events that led up to it. While the textbook valourises ‘Sinhala Only’ as an anti-colonial policy (p.11), the material covering the period thereafter fails to mention the anti-Tamil riots, rise of rebel groups, escalation of civil war, and JVP insurrections. The words “Tamil” and “Muslim” appear most frequently in the chapter, ‘National Renaissance,’ which cursorily mentions “Sinhalese-Muslim riots” vis-à-vis the Temperance Movement (p.57). The disenfranchisement of the Malaiyaha Tamils and their history are completely left out.

Given the horrifying experiences of war and exclusion experienced by many of our peoples since independence, and because most students still learn in mono-ethnic schools having little interaction with the ‘Other’, it is not surprising that our undergraduates find it difficult to mix across language and ethnic communities. This environment also creates fertile ground for polarizing discourses that further divide and segregate students once they enter university.

More of the same?

How does Transforming General Education seek to address these problems? The introduction begins on a positive note: “The proposed reforms will create citizens with a critical consciousness who will respect and appreciate the diversity they see around them, along the lines of ethnicity, religion, gender, disability, and other areas of difference” (p.1). Although National Education Goal no. 8 somewhat problematically aims to “Develop a patriotic Sri Lankan citizen fostering national cohesion, national integrity, and national unity while respecting cultural diversity (p. 2), the curriculum reforms aim to embed values of “equity, inclusivity, and social justice” (p. 9) through education. Such buzzwords appear through the introduction, but are not reflected in the reforms.

Learning SNL is promoted under Language and Literacy (Learning Area no. 1) as “a critical means of reconciliation and co-existence”, but the number of hours assigned to SNL are minimal. For instance, at primary level (Grades 1 to 5), only 0.3 to 1 hour is allocated to SNL per week. Meanwhile, at junior secondary level (Grades 6 to 9), out of 35 credits (30 credits across 15 essential subjects that include SNL, history and civics; 3 credits of further learning modules; and 2 credits of transversal skills modules (p. 13, pp.18-19), SNL receives 1 credit (10 hours) per term. Like other essential subjects, SNL is to be assessed through formative and summative assessments within modules. As details of the Grade 9 skills assessment are not provided in the document, it is unclear whether SNL assessments will be included in the ‘Literacy and numeracy test’. At senior secondary level – phase 1 (Grades 10-11 – O/L equivalent), SNL is listed as an elective.

Refreshingly, the policy document does acknowledge the detrimental effects of funding cuts in the humanities and social sciences, and highlights their importance for creating knowledge that could help to “eradicate socioeconomic divisions and inequalities” (p.5-6). It goes on to point to the salience of the Humanities and Social Sciences Education under Learning Area no. 6 (p.12):

“Humanities and Social Sciences education is vital for students to develop as well as critique various forms of identities so that they have an awareness of their role in their immediate communities and nation. Such awareness will allow them to contribute towards the strengthening of democracy and intercommunal dialogue, which is necessary for peace and reconciliation. Furthermore, a strong grounding in the Humanities and Social Sciences will lead to equity and social justice concerning caste, disability, gender, and other features of social stratification.”

Sadly, the seemingly progressive philosophy guiding has not moulded the new curriculum. Subjects that could potentially address social/ethnic cohesion, such as environmental studies, history and civics, are not listed as learning areas at the primary level. History is allocated 20 hours (2 credits) across four years at junior secondary level (Grades 6 to 9), while only 10 hours (1 credit) are allocated to civics. Meanwhile, at the O/L, students will learn 5 compulsory subjects (Mother Tongue, English, Mathematics, Science, and Religion and Value Education), and 2 electives—SNL, history and civics are bunched together with the likes of entrepreneurship here. Unlike the compulsory subjects, which are allocated 140 hours (14 credits or 70 hours each) across two years, those who opt for history or civics as electives would only have 20 hours (2 credits) of learning in each. A further 14 credits per term are for further learning modules, which will allow students to explore their interests before committing to a A/L stream or career path.

With the distribution of credits across a large number of subjects, and the few credits available for SNL, history and civics, social/ethnic cohesion will likely remain on the back burner. It appears to be neglected at primary level, is dealt sparingly at junior secondary level, and relegated to electives in senior years. This means that students will be able to progress through their entire school years, like we did, with very basic competencies in SNL and little understanding of history.

Going forward

Whether the students who experience this curriculum will be able to “resist and respond to hegemonic, divisive forces that pose a threat to social harmony and multicultural coexistence” (p.9) as anticipated in the policy, is questionable. Education policymakers and others must call for more attention to social and ethnic cohesion in the curriculum. However, changes to the curriculum would only be meaningful if accompanied by constitutional reform, abolition of policies, such as the Prevention of Terrorism Act (and its proxies), and other political changes.

For now, our school system remains divided by ethnicity and religion. Research from conflict-ridden societies suggests that lack of intercultural exposure in mono-ethnic schools leads to ignorance, prejudice, and polarized positions on politics and national identity. While such problems must be addressed in broader education reform efforts that also safeguard minority identities, the new curriculum revision presents an opportune moment to move this agenda forward.

(Ramya Kumar is attached to the Department of Community and Family Medicine, Faculty of Medicine, University of Jaffna).

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Ramya Kumar

Features

Top 10 Most Popular Festive Songs

Published

5 hours ago

2025/12/23

Sahan Weerasooriya

Certain songs become ever-present every December, and with Christmas just two days away, I thought of highlighting the Top 10 Most Popular Festive Songs.

The famous festive songs usually feature timeless classics like ‘White Christmas,’ ‘Silent Night,’ and ‘Jingle Bells,’ alongside modern staples like Mariah Carey’s ‘All I Want for Christmas Is You,’ Wham’s ‘Last Christmas,’ and Brenda Lee’s ‘Rockin’ Around the Christmas Tree.’

The following renowned Christmas songs are celebrated for their lasting impact and festive spirit:

* ‘White Christmas’ — Bing Crosby

The most famous holiday song ever recorded, with estimated worldwide sales exceeding 50 million copies. It remains the best-selling single of all time.

* ‘All I Want for Christmas Is You’ — Mariah Carey

A modern anthem that dominates global charts every December. As of late 2025, it holds an 18x Platinum certification in the US and is often ranked as the No. 1 popular holiday track.

Mariah Carey: ‘All I Want for Christmas Is You’

* ‘Silent Night’ — Traditional

Widely considered the quintessential Christmas carol, it is valued for its peaceful melody and has been recorded by hundreds of artistes, most famously by Bing Crosby.

* ‘Jingle Bells’ — Traditional

One of the most universally recognised and widely sung songs globally, making it a staple for children and festive gatherings.

* ‘Rockin’ Around the Christmas Tree’ — Brenda Lee

Recorded when Lee was just 13, this rock ‘n’ roll favourite has seen a massive resurgence in the 2020s, often rivaling Mariah Carey for the top spot on the Billboard Hot 100.

* ‘Last Christmas’ — Wham!

A bittersweet ’80s pop classic that has spent decades in the top 10 during the holiday season. It recently achieved 7x Platinum status in the UK.

* ‘Jingle Bell Rock’ — Bobby Helms

A festive rockabilly standard released in 1957 that remains a staple of holiday radio and playlists.

* ‘The Christmas Song (Chestnuts Roasting on an Open Fire)’— Nat King Cole

Known for its smooth, warm vocals, this track is frequently cited as the ultimate Christmas jazz standard.

Wham! ‘Last Christmas’

* ‘It’s the Most Wonderful Time of the Year’ — Andy Williams

Released in 1963, this high-energy big band track is famous for capturing the “hectic merriment” of the season.

* ‘Rudolph the Red-Nosed Reindeer’ — Gene Autry

A beloved narrative song that has sold approximately 25 million copies worldwide, cementing the character’s place in Christmas folklore.

Other perennial favourites often in the mix:

* ‘Feliz Navidad’ – José Feliciano

* ‘A Holly Jolly Christmas’ – Burl Ives

* ‘Let It Snow! Let It Snow! Let It Snow!’ – Frank Sinatra

Let me also add that this Thursday’s ‘SceneAround’ feature (25th December) will be a Christmas edition, highlighting special Christmas and New Year messages put together by well-known personalities for readers of The Island.