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Some hints for filling university admission applications



By Prof. Jayantha Lal Ratnasekera

Chairman, Committee of Vice Chancellors and Directors (CVCD), Sri Lanka

Vice Chancellor, Uva Wellassa University

The results of 2020 GCE A/L examination held in October, 2020 were released on May 4, 2021, amidst the COVID-19 pandemic. According to the Department of Examinations, 301,771 candidates sat for the 2020 A/L examination and 194,297 have qualified to enter universities. At present, those qualified are in the process of submitting online applications to the University Grants Commission (UGC), and they face many difficulties in selecting suitable degree programmes. Students have little or no awareness about the large number of recently introduced new courses of study, when compared to the traditional programmes such as Medicine, Engineering, Dental Surgery and Management. As a university teacher with 25 years of experience, I have some idea about the problems faced by students in this situation, and hope this article would provide answers to a few questions faced by them when filling out applications for university admission.

First of all, you should understand that though you have obtained the minimum qualifications to enter a university, it does not necessarily guarantee a seat in a public university. Securing a place in a Sri Lankan state university is highly competitive, and in general, only about 20 percent of qualified students actually enter universities. For example, 167,992 students qualified to enter universities in the 2018 A/L examination, but only 31,881 (18.98 percent) were admitted. Similarly, in the 2017 A/L examination, the number qualified was 163,160 while the number admitted was 31,415 (19.25 percent). The UGC has decided to increase the total intake by 10,000 this year, and approximately 43,000 students will be admitted. (The accurate number of admitted students will be known only after the completion of the admission process.) Even with such a substantial increase in the intake, only around 22 percent of qualified students (i.e. 43,000 out of 194,297) will be admitted. So it is obvious that university entrance in Sri Lanka is highly competitive, and you have to be very thoughtful in filling the application for university admission.

The UGC annually publishes a booklet titled, ‘Admission to Undergraduate Courses of the Universities in Sri Lanka’, and the booklet relevant to the 2020 A/L examination is now available in bookshops. It contains comprehensive information regarding university admission, and is generally called the ‘Admission Handbook’. All students who wish to apply for placement in a state university should read this handbook very carefully before completing the admission application. I would rather recommend reading it several times until you comprehend it fully. If necessary, it would be good to get some advice from a person knowledgeable on this matter. It is essential that you have a prior understanding of different degree programmes offered by different universities as well as different subject combinations in those programmes. In numerous cases in the past, students lost the opportunity to enter the most preferred degree programme or completely lost out on university admission due to inaccurate filling of the application.

The admission handbook consists of 10 sections and the instructions for its use are given in pages five and six. The policies and principles governing admissions to degree programmes in state universities and higher educational institutes (HEIs), coming under the purview of the UGC are given in section 1 of the handbook. Section 2 of the handbook (pp. 20-108) provides a list of courses available for different A/L subject streams and the subject prerequisites to satisfy the entry requirements for different degree programmes. Introduction to the system of codes (Uni-Codes) assigned for each course of study in a particular university/campus/institute is provided in section 3 (pp. 110-114). An introduction to the universities and other HEIs functioning under the UGC and a detailed account of the degree programmes conducted by them are given in section 7 (pp. 166-237). Section 8 (pp. 240-247) contains the frequently asked questions (FAQs) and answers. It is strongly recommended that every applicant read this section on FAQs thoroughly before filling the admission application.

In the academic year 2020/2021 (i.e. based on the 2020 G.C.E. A/L examination), there are 119 different degree programmes conducted by 15 national universities (excluding the Open University), three campuses (Sripalee, Vavuniya and Trincomalee) and four HEIs under the UGC. A unique code (a separate identity number) is given to each individual degree programme in a particular university/campus/institute, and this unique code is referred to as ‘Uni-Code’. In total, there are 244 Uni-Codes, and the list of Uni-Codes is given in pages 139-144 of the handbook. Out of these 244 programmes (Uni-Codes), there are 38 programmes for which every candidate should pass the practical/ aptitude test conducted by the respective universities. The list of those 38 programmes is given in page 146 of the handbook. The university concerned will publish a press notice regarding the practical/ aptitude test and the students should apply directly to the respective universities. Hence, interested students are advised to be on the lookout for such newspaper advertisements during this time. In addition, it would be beneficial to surf the websites of the respective universities from time to time. 

You could apply for any number of programmes (any number of Uni-Codes), to which you are eligible to apply. In this regard, it is strongly recommended that you mark the maximum number of Uni-Codes, when filling the admission application. It has to be noted that you will not be considered for a Uni-Code (a degree programme), if you have not requested (marked) it in your application. Further, it is important that you arrange your Uni-Codes from the highest preferred Uni-Code (degree programme) to the least preferred one. UGC will always attempt to select you for your most preferred Uni-Code (degree programme). However, if the seats for that programme are already filled with the candidates who have obtained higher z-scores than you, then the next preferred Uni-Code (degree programme), for which you are eligible, will be considered. In other words, the selection to a particular degree programme is based on two criteria, namely the z-score obtained by the candidate and the preference given by the candidate to different degree programmes (i.e. order of Uni-Codes). Consequently, I would like to reemphasize the importance of your order of preference for the courses of study and universities, in your admission application.

Furthermore, you are strongly advised not to use the cut-off marks pattern of the previous years as the sole criteria in deciding the preference for the courses of study and universities. The cut-off marks (i.e. minimum z-scores) for the selection to various courses of study are given in pages 250-267 of the handbook, and it is only a guide for you to understand the demand patterns for different degree programmes. Usually, the number of students that will be admitted to a particular course of study (i.e. annual intake) is decided in advance by the relevant university, and the students are selected based on the results (z-scores) of the A/L examination of that particular year. Hence, the cut-off marks (minimum required z-scores) will be known only after the completion of the admission process. The belief that the cut-off marks for various courses of study are decided as the initial step and then the selection re-made, is a completely wrong perception.

As mentioned above, students face many difficulties in arranging the preference list for different courses of study when completing the university admission application. When someone asks for my advice in this regard, I always pose a simple question. “What is your most liked or favourite subject area?” The answer, I usually get is the same. “Mmmm…haven’t thought about it yet!” It is really unfortunate that most of our young people have not given due consideration to their future career even in A/L classes. Of course, parents and teachers also have their share of responsibility in guiding children towards a particular subject area, most suited to their capabilities and preference. More appropriately, this type of decision should have been taken at the selection of the A/L subject stream or subject combination.

However, at the time of selecting degree programmes in universities, you should give priority to your liking, your preference for a particular subject area or specialization. At the same time, you should assess your capacity and capability for following such a degree programme, and pursuing a professional career in the selected specialization. The demand in the job market for such graduates also needs to be considered, but it should be the third priority. In other words, the priority order for consideration should be, firstly your preference, secondly your capacity and capability, and thirdly the job market demand. If you do not select a degree programme suited to your liking, then the entire university education will be really boring. If you do not select a degree programme suited to your capabilities, then the entire university education will be quite tedious.

Of course, you might not get selected to your most preferred course of study, as the selection depends on many other factors such as the number of seats available, number of applicants and z-scores. You can consider yourself lucky if you get selected for university admission. However, as mentioned above, you will not be considered for a course of study if you have not indicated the relevant Uni-Code in your preference list. That is why it is so important that you arrange the preference list and complete the application form accurately. In this regard, you should carefully go through the details of various degree programmes conducted by the universities and other HEIs, as given in pages 166-237 of the handbook. In the recent past, many universities have introduced a large number of new, job oriented degree programmes. For example, all the 15 degree programmes offered by the Uva Wellassa University are job oriented and are of high quality. Unfortunately, many students are not aware of these new, high quality courses of study, and as such, I strongly recommend that you pay due attention to these programmes as well.

In conclusion, I would like to reiterate that there are many factors which require special attention in completing the university admission applications. The main factors are your preference, your capability and the job market demand. Filling of the admission application needs to be done very carefully.

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A call for confidence in Rajavasala



The government is highly cheerful about the defeat of the SJB’s vote of no confidence on Minister Gammanpila.

It was able to display its two-thirds power in Parliament. Those smaller parties that are aligned with the Pohottuva such as the SLFP and Wimal Weerawansa’s NFF and others remained fastened with Pohottuva power. The new message after the SJB’s defeat is that the people are wholly supportive of the increase in fuel prices. In fact, they have been voting to support the new fuel prices, and thus Finance Minister Basil Rajapaksa does not have to do anything about it. Forget all that talk about how that price increase would not have happened if BR had been in the country, or that he would reduce it in a couple of days in office.

The record of no-confidence motions in our Parliament from 1948 is certainly different. Many such motions have been defeated, but the wider and deeper messages they carried have remained with the voters, who did what was necessary when the time for a larger national Vote of No-Confidence came their way.

This is the first big issue that Sajith Premadasa faced as leader of the SJB. There was somewhat of a challenge to him with the presence in Parliament of his former leader, and continuing UNP leader Ranil Wickremesinghe, who did try a green twist to the motion by trying to amend it to read against the whole government. Such twists and turns in politics can only be expected when persons who are wholly defeated by the voters in an election, the entire party and himself included, enters the House through the backdoor of the National List.

What this no-confidence motion brought before the people is much more than the rise in fuel prices. Amidst the Covid-19 pandemic, and the government’s flagrant misuse of quarantine regulations to forcibly grab and transport trade union, civil rights, and political critics and opponents to a lock down centre in the North, combined with the continuing protests by farmers without necessary fertiliser, there is a rising mood of public discontent with the advancing power of the Rajapaksas. Here are some of the real ‘confidence’’ issues facing the people.

Does Pohottuva think the public are wholly supportive of the presidential pardon to a murderer convicted by the Court of Appeal and the Supreme Court? What about the three others who were also convicted with the same person? Is the public cheerful about such a pardoned, but not freed of crime – person, being appointed to head a major state institution on housing development? Is housing to be a sector of increasing political manipulation, much more than it was when Wimal Weerawansa, as Minister of Housing and Common Amenities, was at play in that sector, with luxury housing for relatives?

By the way, Weerawansa was a loud and strong opponent to the no- confidence motion against Minister Gammanpila.

There is currently some confused thinking on the silent protest carried out by teachers on distant teaching through the internet. The vast numbers, in several thousands, who participated in the public call for action by the government on the long-standing teacher demands, did show the necessity for action.

The public who may be even critical of the trade union action by the teachers are certainly not supportive of them being called ‘kaalakanniyo’ – miserable, wretched – even by a Cabinet Minister, whatever rank or status he may hold. Minister Rambukwelle could have turned many teachers, who may have preferred to be silent about their dispute on income and rights, to openly join the related trade union action. The Minister’s subsequent reference to teachers as ‘divinities’ certainly had little impact, in a land where there are unholy divinities, too.

The increase in the size of protests today shows a rise in the mood of opposition to the government. The public reaction to the ugly and shameful show of force against citizen protesters by the Police, against court orders, too, seem to have pushed the Police somewhat into the background. But we cannot be sure of that.

There have been many transfers and promotions of key police personnel, and the vacancy in the highest police post is not far away. Will the future actions on police management by the Rajapaksa Handlers send a new message on Police Brutality? Will the suspects brought to show evidence and are shot down, show an increase in the coming months? This is where public confidence in the government’s role in fighting crime and keeping peace will be on display, as the Rajapaksa Handlers move to more Family Power and less People’s Power.

More than two years have passed since that Easter Sunday attack on three churches, the deaths of so many, many more injured, families destroyed, parents gone and children lost, and the government still has to show the people the truth about this massive crime. The Archbishop of Colombo, Malcolm Cardinal Ranjith, has now given a one-month deadline for the President and the government to answer several key issues about this crime, which were key electoral promises of the Pohottuva candidate who is now the President, and the SLPP government of today.

The answers to these issues raised will show the confidence in the Sri Lankan government by the people of this country, irrespective of ethnicity, religion or caste; and the confidence in this country by the international community.

The defeat of the no-confidence motion on Minister Gammanpila should not be the stuff of worry for the Opposition in Parliament and the SJB. It is certainly a call to spread the wider message of no-confidence in a government that has failed in living up to its promises to the people.

The government may remain happy with its two-thirds majority in Parliament. But it certainly needs much more than parliamentary numbers to retain and build the confidence among the people. This is the real task of the Rajapaksa Power today. It has to move away from a Rajapaksa Senakeliya or Carnival, and try and settle down to Rajapaksa Service to the people, and not to themselves. A true call for Confidence in the Rajavasala, from those away from the Rajapaksa pack and players.

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How rebirth takes place



(from THE BUDDHA AND HIS TEACHINGS by Venerable Nārada Mahāthera)

“The pile of bones of (all the bodies of) one man
Who has alone one aeon lived
Would make a mountain’s height —
So said the mighty seer.”

To the dying man at this critical stage, according to Abhidhamma philosophy, is presented a Kamma, Kamma Nimitta, or Gati Nimitta.

By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhānas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Āsanna Kamma); which may be called a “Death Proximate Kamma.”

In the absence of a “Death-Proximate Kamma” a habitual good or bad act (Ācinna Kamma) is presented, such as the healing of the sick in the case of a good physician, or the teaching of the Dhamma in the case of a pious Bhikkhu, or stealing in the case of a thief. Failing all these, some casual trivial good or bad act (Katattā Kamma) becomes the object of the dying thought-process.

Kamma Nimitta

or “symbol,” means a mental reproduction of any sight, sound, smell, taste, touch or idea which was predominant at the time of some important activity, good or bad, such as a vision of knives or dying animals in the case of a butcher, of patients in the case of a physician, and of the object of worship in the case of a devotee, etc…

By Gati Nimitta, or “symbol of destiny” is meant some symbol of the place of future birth. This frequently presents itself to dying persons and stamps its gladness or gloom upon their features. When these indications of the future birth occur, if they are bad, they can at times be remedied. This is done by influencing the thoughts of the dying man. Such premonitory visions of destiny may be fire, forests, mountainous regions, a mother’s womb, celestial mansions, and the like.

Taking for the object a Kamma, or a Kamma symbol, or a symbol of destiny, a thought-process runs its course even if the death be an instantaneous one.

For the sake of convenience let us imagine that the dying person is to be reborn in the human kingdom and that the object is some good Kamma.

His Bhavanga consciousness is interrupted, vibrates for a thought-moment and passes away; after which the mind-door consciousness (manodvāravajjana) arises and passes away. Then comes the psychologically important stage –Javana process — which here runs only for five thought moments by reason of its weakness, instead of the normal seven. It lacks all reproductive power, its main function being the mere regulation of the new existence (abhinavakarana).

The object here being desirable, the consciousness he experiences is a moral one. The Tadālambana-consciousness which has for its function a registering or identifying for two moments of the object so perceived, may or may not follow. After this occurs the death-consciousness (cuticitta), the last thought moment to be experienced in this present life.

There is a misconception amongst some that the subsequent birth is conditioned by this last death-consciousness (cuticitta) which in itself has no special function to perform. What actually conditions rebirth is that which is experienced during the Javana process.

With the cessation of the decease-consciousness death actually occurs. Then no material qualities born of mind and food (cittaja and āhāraja) are produced. Only a series of material qualities born of heat (utuja) goes on till the corpse is reduced to dust.

Simultaneous with the arising of the rebirth consciousness there spring up the ‘body-decad,’ ‘sex-decad,’ and ‘base-decad’ (Kāya-bhāva-vatthu-dasaka).

According to Buddhism, therefore, sex is determined at the moment of conception and is conditioned by Kamma not by any fortuitous combination of sperm and ovum-cells.

The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.

Just as the wheel rests on the ground only at one point, so, strictly speaking, we live only for one thought-moment. We are always in the present, and that present is ever slipping into the irrevocable past. Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions on it, to its successor. Every fresh consciousness, therefore, consists of the potentialities of its predecessors together with something more. At death, the consciousness perishes, as in truth it perishes every moment, only to give birth to another in a rebirth. This renewed consciousness inherits all past experiences. As all impressions are indelibly recorded in the ever-changing palimpsest-like mind, and all potentialities are transmitted from life to life, irrespective of temporary disintegration, thus there may be reminiscence of past births or past incidents. Whereas if memory depended solely on brain cells, such reminiscence would be impossible.

“This new being which is the present manifestation of the stream of Kamma-energy is not the same as, and has no identity with, the previous one in its line — the aggregates that make up its composition being different from, having no identity with, those that make up the being of its predecessor. And yet it is not an entirely different being since it has the same stream of Kamma-energy, though modified perchance just by having shown itself in that manifestation, which is now making its presence known in the sense-perceptible world as the new being.

Death, according to Buddhism, is the cessation of the psycho-physical life of any one individual existence. It is the passing away of vitality (āyu), i.e., psychic and physical life (jīvitindriya), heat (usma) and consciousness (vinnana).

Death is not the complete annihilation of a being, for though a particular life-span ends, the force which hitherto actuated it is not destroyed.

Just as an electric light is the outward visible manifestation of invisible electric energy, so we are the outward manifestations of invisible Kammic energy. The bulb may break, and the light may be extinguished, but the current remains and the light may be reproduced in another bulb. In the same way, the Kammic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one in another birth. But nothing unchangeable or permanent “passes” from the present to the future.

In the foregoing case, the thought experienced before death being a moral one, the resultant rebirth-consciousness takes for its material an appropriate sperm and ovum cell of human parents. The rebirth-consciousness (patisandhi vinnana) then lapses into the Bhavanga state.

The continuity of the flux, at death, is unbroken in point of time, and there is no breach in the stream of consciousness.

Rebirth takes place immediately, irrespective of the place of birth, just as an electromagnetic wave, projected into space, is immediately reproduced in a receiving radio set. Rebirth of the mental flux is also instantaneous and leaves no room whatever for any intermediate state (antarabhava). Pure Buddhism does not support the belief that a spirit of the deceased person takes lodgement in some temporary state until it finds a suitable place for its “reincarnation.”

This question of instantaneous rebirth is well expressed in the Milinda Pa񨡺

The King Milinda questions:

“Venerable Nagasena, if somebody dies here and is reborn in the world of Brahma, and another dies here and is reborn in Kashmir, which of them would arrive first?

“They would arrive at the same time. O King.

“In which town were you born, O King?

“In a village called Kalasi, Venerable Sir.

“How far is Kalasi from here, O King?

“About two hundred miles, Venerable Sir.

“And how far is Kashmir from here, O King?

“About twelve miles, Venerable Sir.

“Now think of the village of Kalasi, O King.

“I have done so, Venerable Sir.

“And now think of Kashmir, O King.

“It is done, Venerable Sir.

“Which of these two, O King, did you think the more slowly and which the more quickly?

“Both equally quickly, Venerable Sir.

“Just so, O King, he who dies here and is reborn in the world of Brahma, is not reborn later than he who dies here and is reborn in Kashmir.”

“Give me one more simile, Venerable Sir.”

“What do you think, O King? Suppose two birds were flying in the air and they should settle at the same time, one upon a high and the other upon a low tree, which bird’s shade would first fall upon the earth, and which bird’s later?”

“Both shadows would appear at the same time, not one of them earlier and the other later. “

The question might arise: Are the sperm and ovum cells always ready, waiting to take up the rebirth-thought?

According to Buddhism, living beings are infinite in number, and so are world systems. Nor is the impregnated ovum the only route to rebirth. Earth, an almost insignificant speck in the universe, is not the only habitable plane, and humans are not the only living beings. As such it is not impossible to believe that there will always be an appropriate place to receive the last thought vibrations. A point is always ready to receive the falling stone.


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Dual citizens; shocking rape cases going unpunished



I have a bone to pick with my co-Friday columnist who writes from across the ocean about the Pearl. In his July 16 column, he writes at length on dual citizens entering the Sri Lankan Parliament while retaining citizenship of another country. He lauds it in no uncertain terms, while most of us natives, living in our motherland, oppose the move that was introduced in the 20th Amendment. He writes: “A Dual Citizen is back as a national list member of parliament. Now, this in a country that passed legislation that banned dual citizens from entering parliament. This of course is something I was and am vehemently opposed to …”

The previous ban which he ‘vehemently opposed’ he pins on the Kaduwa syndrome – inferiority complex; frog in the well mentality; “fear of intimidation, fear, and revulsion of learning anything new from others”. Cass labels his reasons tosh! He goes to the extreme of writing: “The only good thing that has happened is that a dual citizen is back as finance minister, no less. … Our entire national list should consist of qualified dual citizens who have experience gained from the first world.” The implication here is that all our Sri Lankan citizens holding only Sri Lankan passports are no good against dual citizens who to him are nonpareil, more so legislaters. Thus, he casts aside as useless all those holding higher qualification gained mostly locally and are loyal to the country. They to him are less in ability, qualifications, broadmindedness than those who escaped to foreign countries when the going was bad and now return when it suits them. I present sole citizens like Champika Ranawaka, Eran Wickremaratne and Harsha de Silva and very many medical professionals and agriculturists who have shown they are pre-eminently qualified in their several fields, and loyal to Sri Lanka too.

Dual citizens left the country for whatever reason, mostly escaping a sinking ship for better prospects even as second-class citizens. Then they had the bug of nationalism arising in their breasts. This when it suited them; when it was opportune for them to return to their country of birth. They seize the opportunity to be recognised, elevated, lauded; and return from obscurity in a foreign country to hosannas sung by loyalists and promoters of dual citizenship like Rajitha Ratwatte. If they are so loyal and want to serve their mother country, why don’t they give up the citizenship of the country chosen for emigration and become solely Sri Lankan citizens? Oh no, they keep a safety branch handy for escape – to obscurity though – when things get too hot here. Even Basil Rajapaksa took plane to the US immediately after his brother’s defeat at the 2015 presidential election. Now back with several brothers in high power, nephews included; in short, a government mostly by the Family, it is ideal for Brother Basil to return and to boost his return, such loud singing of hosannas and prediction this Knight with superhuman powers will kill the dragon of economic bankruptcy that is poised to devour poor Sri Lanka. He may even banish the virus that has overpowered the entire world. We Ordinaries will wait and watch.

It is no to persons like medical interns who got their entire education- high school plus medical – at government expense and then scooted slyly to greener pastures immediately after getting their MBBSs. This closed door also to those who fled punishments or change of government or jumped the ship they thought was sinking or scooted for whatever expediency. However, those who felt they had no hope of career development in this country or went for higher studies (when local universities were closed for long or did not accept them) and then decided to stay back in the host countries as citizens are welcome back as even dual citizens since their return is prompted by caring for parents and siblings left behind, or wanting to settle down on birth turf and benefit the country with foreign money and expertise gained. Some highly qualified, medical professionals mostly, revisit Sri Lanka and give immense help free of charge. We welcome them wholeheartedly and are grateful. But not those whose motives for returning are purely selfish.

What particularly irked ole Cass were these two statements of Rajitha Ratwatte writing ‘From Outside the Pearl’. “The only good thing that has happened is that a dual citizen is back as finance minister, no less” and “our entire national lists should consist of qualified dual citizens who have experience gained from the first world.” I won’t deal with the first statement. How can he judge whether it is the only good move of government until Basil delivers the prediction of saving the country? Then the promotion of dual citizens to Parliament – “qualified with experiences gained from the first world.” I mentioned how some of these come back to help us but never as politicians or into politics. Those who come into the political arena so far have not advertised their higher qualifications and some have experience in petrol pumping if not dish washing!!

Rape rears its medusa head

We have been hearing and reading about a 15-year-old girl sold for prostitution by her mother and used by the many including some high persons. The case is out in the open and due punishment may be meted out. Another case was highlighted about a younger girl and I was told that social media highlighted a father who abused his two daughters and is in hiding now. Words fail ole Cass to express how reprehensible these cases are: unbridled perverse sexual desire and greed for money; two conditions rampant now. Cass nearly fell of her chair when she read the first page news item in The Island of Wednesday July 21. “National child protection policy not implemented for 21 years, says COPE.” Rather usual in this Paradise Isle gone rotten. But what followed both inundated Cass’s heart with deep sorrow followed by raging fury, though useless. A beautiful, typically dressed 16 year old Tamil girl – Ishalini Jude Kumar – is featured in the article “who succumbed to injuries caused by a fire in the residence of lawmaker Rishad Bathiudeen at No 410/16, Baudhaloka Mawatha, Colombo 7.” Stunning. Shocking beyond words. Cass believes the rape and suspects it was continuous but never will accept the self immolation.

This particular MP and former Minister has had two previous allegations against him – the destruction of parts of a forest bordering Wilpattu to build houses for his supporters and association with some Easter Sunday carnage suspects.

Rape and molesting children are extra extra-nasty social evils. The perpetrators must be severely punished. In Saudi Arabia it was said that stealing was punished with hands amputated so…

Cass leaves you on that note – to mull over as Sri Lanka is saved by the Hon Basil R and we get back to being Paradise.



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