Teach geometry to sharpen mind
By Prof.Kirthi Tennakone
Decades ago, language, classics, science, and mathematics emphasiing geometry stood as the cornerstones of the high school curriculum, shaping students’ minds. These disciplines inculcate learning aptitude, creativity, abstract thinking, and empathy. Many who followed the theme in schools and colleges became professionals excelled in their art, businessmen and intellectually motivated laypeople.
In learning mathematics, geometry stands out as particularly important because the subject invigorates the mind to think deductively and imaginatively in understanding spatial relationships. Unlike in arithmetic and elementary algebra, where the problem-solving strategy proceeds with a set of operations, in geometry the student concentrates deeply looking at a sketch drawn on paper – a different kind of brain stimulating exercise.
The book Elements of Geometry by S Barnard and J M Child, widely used in Britain and our schools since the early 1900s, states geometry is the science of space and deals with shapes, sizes and positions of things. The definition agrees with the more modern view that geometry, though abstract, is essentially a study of the nature of physical space and has cosmological implications.
Virtues of learning geometry
Whatever you plan to do, geometry is invaluably relevant, directly or indirectly. Exposure to the subject influences the mindset beneficially to tackle problems beyond mathematics. So many renowned men and women have commented on the virtues of geometry.
Plato said, “Experience proves anyone who has studied geometry is infinitely quicker at grasping difficult subjects than one who has not. He attached so much importance to geometry, inscribing on the entrance to his academy the phrase “Let no one ignorant of geometry enter”.
Ibn Khaldun, 14th century Arab historian and philosopher, said “Geometry enlightens the mind and sets the mind right. All proofs are very clear and orderly and errors would not enter into geometrical reasoning. Thus, a mind that constantly applies itself to geometry is unlikely to fall into error. In this way, a person who knows geometry acquires intelligence.”
American poetess Rita Dove wrote, “I prove a theorem, house expands”.
The columnist Marlin Savant, once hailed as the world’s smartest woman, having the highest recorded IQ, wrote, “Geometry is beautifully logical, and teaches you how to think and prove things step by step. Proofs are excellent lessons in reasoning. Without logical reasoning, you are dependent on jumping to conclusions – or – worse, having empty opinions”.
The British entrepreneur and philanthropist, Dill Faulkes, describes geometry as the surest and clearest way of thinking available to us.
History of Geometry
The history of geometry tells how profoundly the discipline influenced human thinking. Geometrical ideas originated in Egypt and Babylonia as methods of measuring the extents of agricultural land. Perhaps independently in Sri Lanka as well, after initial Indian influence. Our ancient irrigation systems, monuments of rich architecture, and stupas could not be built without a practical knowledge of geometry.
Greeks looked at the subject in the spirit of abstractness, revolutionising the line of human inquiry. If they also continued to adopt geometry in the same way as Egyptians, Babylonians and Sri Lankans did, confining it only to practical uses, there wouldn’t be a modern technology.
Early Greek philosophers indulged in geometry, believing it is divine and inherent. Plato, having noted that perfect geometrical figures cannot be drawn, said they exist in a higher spiritual realm, and a man can retrieve their properties instinctively. In one of his discourses, Plato states, Socrates did an experiment to prove the point by telling an ignorant slave boy to draw a square double in area compared to one he sketched on muddy ground with a stick. The boy did it wrong in the first instance, but with a little help from Socrates, he instinctively recollected the Pythagoras theorem (both Plato and Socrates were followers of Pythagoras who lived earlier) and solved the problem. Plato’s bias to his opinion is obvious, and the experiment he attributes to Socrates may be fictitious. Nevertheless, the story shows how deep were the European philosophers, in their endeavors to fathom abstract fundamentals, paving the way for the West to dominate the world scientifically, technologically, and therefore economically.
The next bold step that enlightened geometry, radically influencing all branches of mathematics and philosophical contemplation, was the work of the Greek geometer and logician Euclid, who lived in Alexandria. He did not attribute geometry to the realm of spirituality or an inherent instinct of humans, but built its theory on the basis of a few axioms written below, taken as self-evident truths.
1. Two points are connectable by a straight line.
2. A straight-line can be extended indefinitely.
3. A circle may be drawn with any radius and an arbitrary center.
4. All right angles are equal.
5. If a straight-line intersect two other straight-lines in such a way the sum of inner angles of on one side is less than two right angles, two lines will inevitably intersect when extended in that direction.
Using the above axioms, Euclid logically deduced important properties of triangles, circles and other geometrical figures as theorems. The fifth axiom, the so-called parallel postulate, remained controversial for more than 2000 years. Mathematicians tried hard to prove it using other axioms. Finally, the impossibility of proving the assertion was understood. Many important theorems in geometry, such as the equality of the sum of three angles in a triangle to two right angles and the Pythagoras theorem, are consequences of the parallel postulate. Mathematicians in India and China knew the property of right-angled triangles attributed to Pythagoras. However, Euclid’s proof of the theorem using the parallel postulate shocked mathematicians of antiquity.
A new chapter in geometry was opened after realizing the independence of the fifth axiom. German mathematicians, Friedrich Gauss and Bernhard Riemann showed other consistent geometries exist, corresponding to figures drawn on curved surfaces. And Pythagoras Theorem is not an absolute truth but a consequence of the parallel postulate. These developments motivated Albert Einstein to formulate the general theory of relativity.
Euclid’s art of argument, making few assumptions identified as self-evident truths and logical reasoning based upon them, finds applicability and validity in affairs beyond mathematics and science. Many things you and I do depend on certain assumptions.
Examine assumptions carefully to see whether they are consistent, deduce consequences logically, and then proceed.
Abraham Lincoln, in his speeches, clearly identified assumptions, justified them as natural truths and argued logically to validate a point. After listening to a speech by Abraham Lincoln, a man asked him how he acquired such an amazing oratorical skill in presenting ideas and arguing consistently. Lincoln said, when other lawyers were sleeping and snoring, he lit a candle near the pillow and read six volumes of Euclid.
Mahatma Gandhi frequently made references to geometry in clarifying arguments. In one of his writings, Mahatma says, Euclid’s straight-line exists only in imagination, never capable of being drawn. Nevertheless, it is an important definition in geometry, yielding great results. So may a perfect bramachari exist only in imagination? But if we did not keep him constantly before the mind’s eye, we would be like a rudderless ship. The nearer the approach to the imaginary state, greater the perfection.
Teaching Geometry: Education and Science Policy Reforms
Since the time of Plato, geometry has been an integral part of academic instruction. Before Christian schools were started in the 1800s, geometry was taught only in universities. Later, these institutions demanded higher qualifications in mathematics with geometry for enrollment. Thereafter, the educationists’ world-wide emphasized formal exposure to geometry, an essential prerequisite in completing secondary level education.
Until the Education Department’s curriculum reforms were implemented in the late 1980s, Sri Lanka followed the same concept, teaching geometry as a separate subject in the 8th grade and after – largely a continuation of the school mathematics curriculum introduced by the British in the early 1900s. In those days, the Ordinary Level (OL) Mathematics, students had to sit for a separate geometry paper. Later, the geometry component in our high school mathematics syllabus was reduced, perhaps to accommodate things considered being more important in commerce and technological studies. Today, teachers and students pay less attention to geometry and concentrate on areas more straightforward in learning.
Recently, Sri Lanka, Department of Education reported that in the OL Mathematics Examination, the majority of students do not select geometry questions, and those who attempt them often give erroneous answers. Sometimes teachers advise their students to omit geometry, telling them, questions in the area are hard. Now we have a generation of mathematics teachers who neglected geometry in their school days.
The repercussions of the deficiency in teaching geometry during the past three decades have probably gone beyond OL exam performance and may account for our weaknesses in intellectual pursuits, technological innovations, and the inability to adopt an evidence-based approach in solving problems.
The poor performance in geometry can be rectified by adding more explanatory material to the OL syllabus and devoting more time to teaching. Unless the subject is made compulsory by revising the examination structure, the tendency of the teachers and students to neglect the section will continue. Furthermore, the subject should be made interesting to the students, highlighting its importance and history. Isaac Newton’s assistant has said that he witnessed the great man laugh only once when, someone asked him whether geometry has any use. Why not tell this to the students? The teachers should also tell the students, mastering geometry requires sustained mental concentration. Swami Vivekananda, a vocal advocate of the powers of concentration, said, “Just two or three days before the entrance examination, I found that I hardly knew anything of geometry. So I began to study the subject, keeping awake the whole night, and in twenty-four hours I mastered four chapters in the geometry book”.
At a time when Sri Lanka plans to propose educational reforms, to divert the human resource towards technological innovations and commercial ventures, it is prudent to note what the Russian Prime Minister, Mikhail Mishustin, said when he visited the 11th grade mathematics class in a science oriented college in Moscow 2021. Having noted that the students were attempting to answer a problem in business, he asked, “Why do you guys work on business projects in school?” Here you need to gain fundamental knowledge, and gave them a stunning problem in geometry to solve.
The message the Russian Prime Minister conveyed is clear. In schools and universities, students have to be exposed to the fundamentals to sharpen the mind and nurture creativity. With that experience, they are better equipped to specialize and deliver innovations. If fundamentals are omitted to accommodate more technological and business courses, the outcome will be counterproductive. We jump into technological fashions that emerge from time to time – biotechnology, nanotechnology, information technology and now artificial intelligence – believing they would deliver marketable products immediately. Yet the fruits of these efforts originate elsewhere, mostly in Europe and the United States of America, where schools and universities emphasize fundamental science. Teach geometry to boost the natural intelligence of our children, before embarking on artificial intelligence! For a student to enter the field of artificial intelligence and compete, he or she needs to acquire in-depth knowledge in several branches of mathematics. It is true that just like in information technology, the subject of artificial intelligence can be pursued without extra brilliance and advanced mathematical preparation. However, to make a mark and compete, those qualities are essential.
Shyness to undertake fundamental studies
The neglect of geometry is one example of our shyness to undertake intellectually challenging fundamental areas of inquiry. What the Russian Prime Minister told the mathematics class, giving a problem in geometry, is also a reminder to research institutions devoted to fundamental research. They should pursue the mandated theme without gross deviations, adulteration, or engaging in commercialization trivialities. All major innovations that pushed the West to the forefront had been curiosity driven investigations. Intellectual fantasy and dreaming and working on challenging problems, not necessarily yielding immediate results, is more important than writing papers for the purpose of getting them printed in journals.
We need policies that will qualify our students to enter ‘Plato’s Academy’.
Educational curricula and science policy reformers should keep in mind that downgrading or elimination of topics engendering qualities of abstract thinking, imagination, and empathy will lead to disastrous consequences, now beginning to be seen above Sri Lanka’s societal horizon. Bringing in reforms to accommodate technologically oriented programs curtailing the fundamentals would be ineffective. We are not competitive in technology and continue to be poor in innovations. We don’t engage in advanced frontier research, once confined to the West, but now pursued eagerly elsewhere in our region. The country doesn’t produce sufficient numbers of original thinkers, productive scientists, entrepreneurs, and knowledgeable administrators. In many situations, myth overtakes rationality, and social values are on the decline.
Our students are clever and talented. Their weakness in geometry and generating innovations is not their fault, but our wrong policies continuing for decades.We need policies that will qualify our students to enter ‘Plato’s Academy’ and our teachers and researchers to be men and women of the caliber to engage ‘there’ as philosopher mentors.
The author can be reached via email:firstname.lastname@example.org
Selective targeting not law’s purpose
By Jehan Perera
The re-emergence of Donald Trump in the United States is a reminder that change is not permanent. Former President Trump is currently utilising the grievances of the white population in the United States with regard to the economic difficulties that many of them face to make the case that they need to be united to maintain their position in society. He is coming forward as their champion. The saying “Eternal vigilance is the price of liberty” is often attributed to the founders of the United States, Thomas Jefferson, Thomas Paine, Abraham Lincoln, among many others, though Lord Denning in The Road to Justice (1988) stated that the phrase originated in a statement of Irish orator John Philpot Curran in 1790. The phrase is often used to emphasise the importance of being vigilant in protecting one’s rights and freedoms.
Ethnic and religious identity are two powerful concepts by which people may be mobilised the world over. This is a phenomenon that seemed to have subsided in Western Europe due to centuries of secular practices in which the state was made secular and neutral between ethnicities and religions. For a short while last year during the Aragalaya, it seemed that Sri Lanka was transcending its ethnic and religious cleavages in the face of the unexpected economic calamity that plunged large sections of the population back into poverty. There was unprecedented unity especially at the street level to demonstrate publicly that the government that had brought the country to this sorry pass had to go. The mighty force of people’s power succeeded in driving the leaders of that government out of power. Hopefully, there will be a government in the future that will bring the unity and mutual respect within the people, especially the younger generations, to the fore and the sooner the better as the price is growing higher by the day.
But like the irrepressible Donald Trump the old order is fighting to stage its comeback. The rhetoric of ethnicity and religion being in danger is surfacing once more. President Ranil Wickremesinghe who proclaimed late last year that the 13th Amendment to the constitution would be implemented in full, as it was meant to be, and enable the devolution of power to be enjoyed by the people of the provinces, including those dominated by Tamils and Muslims, has gone silent on this promise. The old order to which he is providing a new economic vision is clearly recalcitrant on ethno-religious matters. As a result, the government’s bold plan to set up a Truth and Reconciliation Commission as promised to the international community in 2015 to address the unresolved human rights issues of the war, is reportedly on the rocks. The main Tamil political parties have made statements that they will not legitimise or accept such a mechanism in the absence of a genuine devolution of power. Politics must not override policies.
The sense of threat to ethnicity and religion looms too large once again for forward movement in conflict resolution between the different communities that constitute the Sri Lankan nation which is diverse and plural. Two unlikely persons now find themselves at the centre of an emotion-heavy ethno-religious storm. One is a comedian, the other is a religious preacher. Both of them have offended the religious sensibilities of many in the ethno-religious Sinhala Buddhist majority community. Both of their statements were originally made to small audiences of their own persuasion, but were then projected through social media to reach much larger audiences. The question is whether they made these statements to rouse religious hatred and violence. There have been numerous statements from all sides of the divide, whether ethnic, religious or political, denouncing them for their utterances.
Both comedian Nathasha Edirisooriya and pastor Jerome Fernando have apologised for offending and hurting the religious sentiments of the Buddhist population. They made an attempt to remedy the situation when they realised the hurt, the anger and the opposition they had generated. This is not the first time that such hurtful and offensive comments have been made by members of one ethno-religious community against members of another ethnic-religious community. Taking advantage of this fact the government is arguing the case for the control of social media and also the mainstream media. It is preparing to bring forward legislation for a Broadcasting Regulatory Commission that would also pave the way to imprison journalists for their reporting, impose fines, and also revoke the licences issued to electronic media institutions if they impact negatively on national security, national economy, and public order or create any conflict among races and religions.
In a free society, opportunities are provided for people to be able to air their thoughts and dissents openly, be it at Hyde Park or through their representatives in Parliament. The threat to freedom of speech and to the media that can arise from this new law can be seen in the way that the International Covenant on Civil and Political Rights (ICCPR) which is the world’s standard bearer on civil and political rights has been used and is being abused in Sri Lanka. It was incorporated into Sri Lankan law in a manner that has permitted successive governments to misuse it. It is very likely that the Broadcast Regulatory Commission bill will yield a similar result if passed into law. The arrest and detention of comedian Natasha Edirisooriya under the ICCPR Act has become yet another unfortunate example of the misuse of a law meant to protect human rights by the government. Pastor Jerome Fernando is out of prison as he is currently abroad having left the country a short while before a travel ban was delivered to him.
The state media reported that a “Police officer said that since there is information that she was a person who was in the Aragalaya protest, they are looking into the matter with special attention.” This gives rise to the inference that the reason for her arrest was politically motivated. Comedian Edirisooriya was accused of having violated the provisions in the ICCPR in Section 3(1) that forbids hate speech. Section 3(1) of the ICCPR Act prohibits advocacy of hatred that constitutes incitement to discrimination, violence or hostility. The international human rights watchdog, Amnesty International, has pointed out that in the case of Edirisooriya that for speech to be illegal on the grounds of being hate speech it requires “a clear showing of intent to incite others to discriminate, be hostile towards or commit violence against the group in question.” Amnesty International also notes that “When the expression fails to meet the test, even if it is shocking, offensive or disturbing, it should be protected by the state.”
Ironically, in the past there have been many instances of ethnic and religious minorities being targeted in a hateful manner that even led to riots against them, but successive governments have been inactive in protecting them or arresting their persecutors. Such targeting has taken place, often for political purposes in the context of elections, in blatant bids to mobilise sections of the population through appeals to narrow nationalism and fear of the other. The country’s political and governmental leaders need to desist from utilising the ICCPR Act against those who make social and political critiques that are outside the domain of hate speech. The arrest of Bruno Divakara, the owner of SL-Vlogs, under the ICCPR Act is an indication of this larger and more concerning phenomenon which is being brought to the fore by the Broadcasting Regulatory Commission bill.
The crackdown on the space for free expression and critical comment is unacceptable in a democratic polity, especially one as troubled as Sri Lanka, in which the economy has collapsed and caused much suffering to the people and the call to hold elections has been growing. The intervention of the Human Rights Commission which has called on the Inspector General of Police to submit a report on the arrest and its rationale is a hopeful sign that the independence of institutions intended to provide a check and balance will finally prevail. The Sri Lankan state will hopefully evolve to be a neutral arbiter in the disputes between competing ethnic, religious and partisan political visions of what the state should be and what constitutes acceptable behaviour within it. Taking on undemocratic powers in a variety of ways and within a short space of time is unlikely to deliver economic resurgence and a stable and democratic governance the country longs for. Without freedom, justice and fair play within, there can be no hope of economic development that President Wickremesinghe would be wanting to see.
Have Humanities and Social Sciences muddied water enough?
By Maduranga Kalugampitiya
The domain of the humanities and social sciences is under attack more than ever before. The relevance, as well as usefulness of the degrees earned in those fields, is being questioned left, right, and centre. The question of whether it is meaningful at all to be spending, if not wasting, the limited financial resources available in the coffers to produce graduates in those fields is raised constantly, at multiple levels. Attempts are being made to introduce a little bit of soft skills into the curricula in order to add ‘value’ to the degree programmes in the field. The assumption here is that either such degree programmes do not impart any skills or the skills that they impart are of no value. We often see this widely-shared profoundly negative attitude towards the humanities and the social sciences (more towards the former than towards the latter) being projected on the practitioners (students, teachers, and researchers) in those areas. At a top-level meeting, which was held one to two years ago, with the participation of policy-makers in higher education and academics and educationists representing the humanities and social sciences departments, at state universities, a key figure in the higher education establishment claimed that the students who come to the humanities and social sciences faculties were ‘late-developers’. What better (or should I say worse?) indication of the official attitude towards those of us in the humanities and the social sciences!
While acknowledging that many of the key factors that have resulted in downgrading the humanities and social sciences disciplines are global by nature and are very much part of the neoliberal world order, which dominates the day, I wish to ask if we, the practitioners in the said fields, have done our part to counter the attack.
What the humanities and the social sciences engage with is essentially and self-consciously social. What these disciplines have to say has a direct bearing on the social dimension of human existence. It is near impossible to discuss phenomena in economics, political science, or sociology without having to reflect upon and use examples from what happens in our lives and around us. One cannot even begin to talk about teaching English as a second language without taking a look at her/his own experience learning English and the struggles that many people go through at different levels doing the same. One cannot talk about successful ways of teaching foreign languages without recognizing the need to incorporate an engagement with the cultural life of those languages at some level. No reading of an artwork—be it a novel, a movie, a painting, a sculpture, a poem, whatever—is possible without the reader at least subconsciously reflecting upon the broader context in which those artworks are set and also relating her own context or experience to what is being read. A legal scholar cannot read a legislation without paying attention to the social implications of the legislation and the dynamics of the community at whom that legislation is directed. The point is our own existence as social beings is right in the middle of what we engage with in such disciplines. To steal (and do so self-consciously) a term from the hard/natural sciences, society is essentially the ‘laboratory’ in which those in the humanities and social sciences conduct their work. There may be some areas of study within the humanities and social sciences which do not require an explicit engagement with our social existence, but I would say that such areas, if any, are limited in number.
Needless to say that every social intervention is political in nature. It involves unsettling what appears to be normal about our social existence in some way. One cannot make interventions that have a lasting impact without muddying the water which we have been made to believe is clear. How much of muddying do we as practitioners in the field of humanities and social sciences do is a question that needs to be asked.
Unfortunately, we do not see much work in the humanities and social sciences which unsettles the dominant order. What we often see is work that reinforces and reaffirms the dominant structures, systems, and lines of thought. Lack of rigorous academic training and exposure to critical theory is clearly one of the factors which prevents some scholars in the field from being able to make interventions that are capable of muddying the water, but the fact that we sometimes do not see much muddying even on the part of the more adept scholars shows that lack of rigorous training is not the sole reason.
Muddying the water is no simple matter. To use a problematic, yet in my view useful, analogy, a scholar in the said field trying to make an intervention that results in unsettling the order is like a hydrogen atom in H2O, ‘water’ in layperson’s language, trying to make an intervention which results in a re-evaluation of the oxygen atom. Such an intervention invariably entails a re-evaluation of the hydrogen atom as well, for the reason that the two atoms are part of an organic whole. One cannot be purely objective in its reading of the other. Such an intervention is bound to be as unsettling for the hydrogen atom as it is for the oxygen atom. Similarly, in a majority of contexts, a scholar in the area of the humanities and social sciences cannot make an intervention, the kind that pushes the boundaries of knowledge, without unsettling the dominant structures and value systems, which they themselves are part of, live by, and also benefit from. For instance, the norms, values, and practices which define the idea of marriage in contexts like ours are things that a male scholar would have to deal with as a member of our society, and any intervention on his part which raises questions about gender-based inequalities embodied in such norms, values, and practices would be to question his own privilege. Needless to say that such an intervention could result in an existential crisis for the scholar, at least temporarily. Such interventions also entail the possibility of backlash from society. One needs thorough training to withstand that pressure.
In place of interventions that unsettle the existing order, what we often see is work, which re-presents commonsensical knowledge garbed in jargon. To give an example from an area that I am a bit familiar with, much of the work that takes place in the field of English as a Second Language (ESL) identifies lack of motivation on the part of the students and also teachers and also lack of proper training for teachers as the primary reasons for the plight of English education in the country. This reading is not very different from a layperson’s understanding of the problem, and what we often see as research findings in the field of ESL is the same understanding, albeit dressed up in technical-sounding language. Such readings do not unsettle the existing order. They put the blame on the powerless. Very limited is the work that sees the present plight of English education as a systemic or structural problem. Reading that plight as a systemic problem requires us to re-evaluate the fundamental structures which govern our society, and such re-evaluation is unsettling is many ways. I argue that that is what is expected of scholarship in the ESL field, but unfortunately that is not what we see as coming out of the field.
If what gets produced as knowledge in the humanities and social sciences is jargonized commonsense, then the claim that such fields have nothing important to say is valid. If what a scholar in those fields has to say is not different to a layperson’s understanding of a given reality, the question whether there is any point in producing such scholars becomes valid.
In my view, the humanities and social sciences are in need of fundamental restructuring. This restructuring is not the kind which calls for the incorporation of a bit of soft skills here and a bit of soft skills there so that those who come out of those fields easily fit into predefined slots in society but the kind that results in the enhancement of the critical thinking capacity of the scholars. It is the kind of restructuring that would produce scholars who are capable of engaging in a political reading of the realities that define our existence in society and raise difficult questions about such existence, in other words, scholars who are capable of muddying the water.
(Maduranga Kalugampitiya is attached to Department of English, University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall thatparodies, subverts, and simultaneously reaffirms social hierarchies.
Girl power… to light up our scene
We have never had any outstanding all-girl bands, in the local scene, except, perhaps…yes The Planets, and that was decades ago!
The Planets did make a name for themselves, and they did create quite a lot of excitement, when they went into action.
Of course, abroad, we had several top all-girl bands – outfits like the Spice Girls, Bangles, Destiny’s Child, and The Supremes.
It’s happening even now, in the K-pop scene.
Let’s hope we would have something to shout about…with the band Mantra – an all-girl outfit that came together last year (2022).
Mantra is made up of Hiruni Fernando (leader/bass guitar), Gayathma Liyanage (lead guitar), Amaya Jayarathne (drums), Imeshini Piyumika (keyboards), and Arundathi Hewawitharana (vocals).
Amaya Arundathi and Imeshini are studying at the University of Visual and Performing Arts, while Gayathma is studying Architecture at NIMB, and Hiruni is the Western Music teacher at St. Lawrence’s Convent, and the pianist at Galadari Hotel, having studied piano and classical guitar at West London University.
They have already displayed their talents at various venues, events, weddings, and on TV, as well (Vanithabimana Sirasa TV and Charna TV Art Beat).
Additionally, the band showcased their talent at the talent show held at the Esoft Metro Campus.
The plus factor, where this all-girl outfit is concerned, is that their repertoire is made up rock, pop, and Sinhala songs.
Explaining as to how they came up with the name Mantra, founder member Hiruni said that Mantra means a word, or sound, repeated to aid concentration in meditation, and that the name was suggested by one of the band members.
She also went on to say that putting together a female band is not an easy task, in the scene here.
“We faced many difficulties in finding members. Some joined and then left, after a short while. Unlike a male band, where there are many male musicians in Sri Lanka, there are only a few female musicians. And then, there are some parents who don’t like their daughters getting involved in music.”
With talented musicians in their line-up, the future certainly looks bright for Mantra who are now keen to project themselves, in an awesome way, in the scene here, and abroad, as well.
“We are keen to do stage shows and we are also planning to create our own songs,” said Hiruni.
Yes, we need an all-girl group to add variety to our scene that is now turning out to be a kind of ‘repeating groove,’ where we see, and hear, almost the same thing…over and over again!
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