Features

The Great Pope Francis: A Personal Reflection

Published

1 year ago

2025/04/27

Pope Francis

The resignation of Pope Benedict XVI in February 2013 sent shockwaves through the global community, breaking an eight-century precedent of papal tenure ending only with death. This extraordinary departure from tradition invites reflection on the remarkable evolution of the Catholic Church’s highest office during the modern era.

Following the contentious pontificate of Pope Pius XII (1939-1958) during World War II, the College of Cardinals elected the elderly Cardinal Giovanni Roncalli as Pope John XXIII (1958-1963). Many anticipated a caretaker papacy of minimal consequence. Instead, this supposedly transitional figure stunned the world by convening the Second Vatican Council, which gathered religious leaders from across the Catholic world in an unprecedented assembly. Vatican II catalyzed a sweeping liberalization of Church practices, fostering interfaith dialogue, emphasizing social justice, and revolutionizing liturgical traditions in ways previously unimaginable.

After John XXIII’s death, Pope Paul VI (1963-1978) inherited and completed the Council’s ambitious agenda. More significantly, he transformed the papacy’s global presence by becoming the first pontiff to embrace air travel, embarking on international journeys that redefined papal engagement with the faithful worldwide. His successor, Pope John Paul I, seemed poised to continue this progressive trajectory before his unexpected death just 33 days into his pontificate. The subsequent election of Karol Wojtyla as Pope John Paul II in 1978 marked another watershed moment. This charismatic Polish pontiff became a formidable geopolitical figure who helped precipitate Communism’s collapse while energizing Catholic youth movements globally.

When John Paul II’s trusted advisor Cardinal Ratzinger ascended as Pope Benedict XVI, this conservative restoration continued, culminating in his historic resignation—a final, unexpected transformation of an office that had repeatedly defied expectations throughout the modern era.

Jude Senewiratne, the writer’s father being blessed by the Pope on a Srilankan airline’s flight

In 2013, the Church faced an evident need for renewal. Following Pope Benedict’s unprecedented resignation, the election of Argentinian Cardinal Jorge Mario Bergoglio proved equally astonishing. His selection of the regnal name “Francis,” honoring the humble saint of Assisi, signaled forthcoming departures from convention. The new pontiff immediately distinguished himself when, before offering his first papal blessing to the multitudes gathered in St. Peter’s Square, he requested their prayers—an inversion of protocol without precedent in papal history. This gesture heralded the emergence of a pontiff characterized by joy, humility, and intellectual openness, who demonstrated resolute determination to reform ecclesiastical traditions incongruous with contemporary realities. Remarkably, until his death on April 22, 2025, Pope Francis maintained this distinctive pastoral approach throughout his twelve-year pontificate, preserving the refreshing ecclesiastical vision that defined his papal identity from its inception.

I was a teenager, when Pope Francis was made Pope. Like most youth, I followed his progress via Rome Reports, as well as the Pope’s own Social Media accounts. Throughout his papacy, Pope Francis maintained unwavering advocacy for social justice, consistently centering marginalized communities in Church priorities. His rhetoric and policies regarding refugees, migrants, and victims of economic inequality represented a profound recommitment to Catholic social teaching. This emphasis manifested through personal example—washing refugees’ feet, visiting impoverished communities, and challenging political leaders to create more equitable systems.

The pontiff’s dedication to ecumenical and inter-religious dialogue yielded unprecedented diplomatic breakthroughs. His historical meetings with Orthodox patriarchs, Anglican leaders, and representatives from Judaism, Islam, Buddhism, and Hinduism fostered mutual understanding that transcended centuries of religious division. These initiatives reflected Francis’s conviction that peaceful co-existence demanded respectful engagement across faith traditions.

Internal Vatican reforms under Francis’s leadership were equally significant. He restructured Church governance to enhance transparency, appointed unprecedented numbers of women and laypeople to positions of authority, and decentralized decision-making processes. His introduction of synodality—encouraging collective discernment through broader consultation with clergy and laity alike—represented a fundamental shift toward a more participatory ecclesiastical model.

Francis confronted the Church’s darkest crisis with unprecedented candor, acknowledging clerical abuse through formal apologies to survivors and implementing institutional safeguards to prevent future abuses. His global diplomatic engagement extended Catholic influence into conflict zones such as Ukraine-Russian war and Gaza, and international policy discussions, where he consistently advocated for peaceful resolution and humanitarian priorities. Perhaps, one of the greatest’s contributions of Pope Francis was his strong commitment for the environment and its conservation. His monumental encyclical Laudato Si advocates for the urgent action for the environment and addresses ecological and social issues stressing on sustainable lifestyle as well as responsible economic development.

Perhaps most distinctively, Francis’s pontificate was characterized by profound personal humility. His rejection of papal palatial quarters, preference for modest transportation, and spontaneous interactions with ordinary faithful dismantled barriers between the papacy and the people. This accessibility, combined with his vision of “a poor Church for the poor,” reoriented Catholic priorities toward servant leadership. His enduring legacy lies in having renewed the Church’s prophetic voice on contemporary issues while maintaining its foundational spiritual mission.

The accomplishments outlined above represent only a fraction of the many significant undertakings during the twelve-year pontificate of Pope Francis. Among these, one personal account merits documentation, both as a testament to the Pope’s spiritual influence and for the benefit of the public record. When Pope Francis announced his intention to visit Sri Lanka in early 2015, the news was met with widespread enthusiasm and joy, not only among Catholics but also among individuals of other faiths.

At the time, I had just completed my Ordinary Level examinations and was enjoying a well-earned break. Nationally, the political landscape had undergone a major transformation, with the conclusion of the decade-long regime of President Mahinda Rajapaksa and the election of President Maithripala Sirisena under the banner of the newly formed Yahapalana government. This period was marked by a renewed sense of hope and optimism across the country, making it a particularly poignant moment for a Papal visit to our island nation.

The principal purpose of Pope Francis’ visit was the canonization of St. Joseph Vaz, Sri Lanka’s first saint, as well as a pilgrimage to the Shrine of Our Lady of Madhu in the northern region of the country. Although I was still a teenager, I had already developed a keen interest in both history and ecclesiastical affairs. Motivated by this interest, I authored a short article for The Messenger, focusing on the history of Papal visits to Sri Lanka, with particular emphasis on the visits of Pope Paul VI in 1970 and Pope John Paul II in 1995. I also shared reflections on Pope Francis and the potential impact his visit might have on Sri Lanka. This article was published on January 11, 2015.

Article in the Messenger, written by the author, as a 15-year-old, and autographed by the Pope

When Pope Francis arrived at Katunayake on January 13, 2015, he was received with a brief but dignified welcoming ceremony attended by the newly elected President Sirisena. Following the formalities, the Pope commenced his journey along the Negombo Road aboard the Popemobile, proceeding at a deliberate pace while warmly acknowledging the thousands of faithful who had gathered on either side of the route to greet him. Despite the heat and humidity of that sunny morning, the 78-year-old Pontiff displayed remarkable vitality and endurance throughout this physically demanding procession. I, along with a few relatives, made our way to Wattala to witness this historic moment. To our great fortune, we were able to catch a clear and close view of the Holy Father and even managed to capture a photograph of him—an image that remains a treasured memento of that day. The following day marked the canonization of Fr. Joseph Vaz, held at Galle Face Green. In anticipation of the event, most roads in Colombo were closed, underscoring the magnitude of the occasion.

My entire family and I were among the vast congregation—estimated to be at least half a million strong—that gathered for the solemn and joyous celebration. A beautifully constructed altar had been erected for the occasion, and following the canonization, the Pope once again traversed the grounds, offering his greetings to the faithful in attendance. As a teenager firmly rooted in my Christian faith, witnessing the canonization and experiencing the presence of the Pope was a profoundly meaningful and formative moment. Though Pope Francis delivered his homily in English—a language in which he is not fluent—his words were nonetheless deeply moving and spiritually resonant.

When we returned home, my father received a phone call from his office. My father’s immediate response was that it was perhaps the best call he had ever received. Since the early 90s he had been working for SriLankan Airlines and was by then a Leading Cabin Crew Member. His superiors had selected him along with a few of his colleagues to accompany the Pope to Manila, Philippines in the SriLankan Airlines flight on January 15, 2015, as the Pope planned a 3-day visit there after Sri Lanka. This was an honour only a few would receive in their lifetimes, to closely travel and serve the Pope for nearly ten straight hours. As my father planned for this flight, the silly young me asked him to take my newspaper cutting of the Pope’s article so he could read it. My father did not refuse but asked me not to expect anything!

On the following day, Pope Francis departed for Manila, boarding the papal aircraft after a solemn and dignified farewell ceremony at the airport. My father, who was among those present, recalled that the Holy Father, even in the privacy of that setting, remained remarkably affable, serene, and gracious. After a simple meal, he warmly greeted and engaged in conversation with both the crew members and the pilots, offering each a moment of personal connection. In a fleeting yet unforgettable moment, my father too was granted an audience with the Pope—a brief exchange immortalized not by a personal photograph, which was not permitted, but by the official papal photographer. Hours into the journey, my father remembered the “small request.” Approaching the Pope’s secretary—who was seated beside the Pontiff—my father offered the article, enclosed within a folio. As is often the case with protocol, the secretary politely but firmly responded, “Unfortunately, the Holy Father is busy.” However, in a moment that revealed the Pope’s extraordinary attentiveness and humility, he overheard the exchange and requested the folio be handed to him.

Though the article was written by a teenager and, in hindsight, may seem rather unrefined, Pope Francis read it in its entirety. With a gentle smile, he turned to my father and inquired whether he might acknowledge the piece. Then, in a gesture as graceful as it was unexpected, the Pope removed his black ink pen and signed the article in his native Spanish: Franciscus, 15.1.2015.Before returning the folio, he also offered several gifts—tokens of affection and goodwill. Among them were a rosary, a commemorative medal, and a signed photograph inscribed with a simple yet moving directive: “Give this to your son.” When my father returned home and handed me these cherished items, I was overcome with awe and gratitude. The Pope, by no means obligated to engage with such a small request, had instead transformed it into a moment of lasting grace. I kept this remarkable testimony to myself for ten years, but now when the world reflects on the glorious years of Pope Francis, I thought this may be worth recording,

I am certain there are countless other narratives like mine—testimonies of kindness, humility, and quiet greatness that define Pope Francis. But for me, this singular act of thoughtfulness stands as an enduring emblem of his extraordinary humanity and spiritual generosity. I never saw or heard anything very personal of the Pope again. However, for the next ten years, I followed his work, especially his stance on Global issues. Not for one moment did he differ to his principles and style. Thus, when his death on Easter Morning was announced over the news, I too felt his loss terribly. Pope Francis’s legacy is one of luminous compassion, courageous reform, and unwavering fidelity to the Gospel’s call for justice and mercy. In an age of cynicism and division, he embodied the Church’s tender heart. His was a pontificate not of grandeur, but of grace—marked by simplicity, humility, and a love that embraced the whole world.

by Avishka Mario Senewiratne
Editor, The Ceylon Journal

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Features

Concept of living wage and cost of living

Published

6 hours ago

2026/04/29

Sahan Weerasooriya

The International Labour Organisation (ILO) now defines a living wage as the wage level necessary for workers and their families to afford a decent standard of living, given national circumstances, for normal hours of work. This standard of living is operationalised through the cost of essential goods and services, typically including food, housing, healthcare, education, transport, and a modest allowance for contingencies and social participation.

In contrast, “cost of living” in economics is a broader price index concept that tracks the overall prices of a representative consumption basket but is not inherently normative about what constitutes decency or dignity.

Living wage methodologies effectively translate a cost-of-living basket, specified for a given family size and living standard, into a monthly income requirement for workers, thereby linking real wages to human development objectives rather than only to market productivity.

Methodologies for computing a living wage

Most contemporary living wage estimates follow a structured “cost of a basic but decent life” approach built around three steps: defining a reference family, costing a normative consumption basket, and converting that cost into a wage per worker.

The Anker methodology, widely used in global supply chains and in Sri Lanka, is a leading example: it defines a model family (e.g., 2 adults and approximately 2–3 children), estimates the cost of a low-cost nutritious diet, adequate housing, and non-food essentials, and then allocates that cost over expected number of full-time workers per family.

Within the Anker framework, the food component is based on locally appropriate diets meeting caloric and nutritional norms, priced using local market surveys and adjusted for waste and home preparation.

Housing costs are derived from standards for minimally acceptable housing (e.g., durable materials, sufficient space, basic services), using rents or imputed rental values from empirical fieldwork. Other essential expenditures, health, education, transport, clothing, and a small margin for unexpected events, are typically estimated as a percentage mark-up over food and housing costs, derived from national household survey data.

Finally, the methodology sets a reference number of workers per family, divides total family living costs by this number to get a net living wage, and then adjusts to a gross living wage by adding payroll taxes and mandatory deductions. Periodic updates are made using consumer price indices (CPIs) to reflect inflation or deflation and, where necessary, new field surveys to capture structural shifts in prices and consumption patterns.

Sri Lanka’s living wage estimates and their link to cost of living (Anker Methodology)

Sri Lanka has been the subject of several living wage studies, notably for the tea estate sector and for urban and rural areas, using the Anker methodology.

In the tea estate sector, an updated 2024 Anker report estimates the cost of a “basic but decent” standard of living for a typical family at about LKR 78,067 per month (approximately USD 260), implying a gross living wage of LKR 48,584 per month (USD 160) and a net, take-home living wage of LKR 44,357.

For urban Sri Lanka, the Anker Living Wage Reference Value was originally set at LKR 84,231 per month in April 2022, corresponding to a net living wage of LKR 77,492 plus social security contributions. After cumulative inflation of about 36.9 percent between April 2022 and June 2025, the updated gross urban living wage is estimated at approximately LKR 115,291 per month (around USD 385), consisting of a net living wage of LKR 106,068 and social security contributions of LKR 9,223

These Sri Lankan figures are explicitly derived from cost-of-living calculations: they incorporate the cost of food, housing, utilities, health, education, and other essentials at local prices and then convert these into wages per adult worker, assuming roughly 1.7–1.8 full-time earners per family. Because living wage estimates are indexed to actual price dynamics, periods of high inflation, as Sri Lanka experienced in 2022–2023, translate almost mechanically into sharp upward revisions in living wages, underlining the tight coupling between living wage levels and the evolving cost of living.

Comparative living wages: Sri Lanka and other countries

Cross-country comparisons require careful normalisation because living wages reflect local prices, family structures, and social norms, but several datasets provide a structured basis for comparison. [asia.floorwage](https://asia.floorwage.org/living-wage/calculating-a-living-wage/)

The Asia Floor Wage Alliance, for example, publishes a regional living wage benchmark expressed in purchasing power parity (PPP) terms, with a 2024 benchmark of 1,750.54 PPP dollars per month converted into local currencies using country-specific PPP exchange rates.

Using this PPP-based approach, the 2024 living wage equivalent for Sri Lanka is estimated at around LKR 158,353 per month, assuming a PPP exchange rate of about 90.5 Sri Lankan rupees per PPP dollar.

This PPP-normalised figure is substantially higher than the Anker 2024–2025 estate-sector and urban living wage estimates in nominal rupees, partly because the Asia Floor Wage benchmark is set to ensure a more harmonised standard across Asian garment-producing economies and uses a single PPP wage target.

These figures indicate that, within this PPP-based framework, Sri Lanka’s living wage in local currency is relatively high compared to countries such as India and Bangladesh, but the comparison reflects both different PPP exchange rates and domestic price structures.

From a cost-of-living perspective, this pattern is consistent with Sri Lanka being a lower-middle-income country with relatively higher prices for some essentials compared with low-income South Asian economies, especially after recent macroeconomic and inflationary shocks.

Global patterns and high-income economies

Global datasets covering more than 200 countries show that typical-family living wage levels, whether calculated in PPP or nominal terms, tend to correlate positively with national income levels, with North America, Western Europe, and Australia displaying the highest living wage values.

In this global distribution, living wages in middle- and low-income regions of Asia, Africa, and Latin America are lower in absolute terms, though the ratio of living wage to median wages or statutory minimum wages can be high, underscoring the gap between decent-work standards and prevailing labour market outcomes.

Interestingly, some studies note that rural living wage estimates can be relatively high in poorer countries because limited infrastructure and service availability raise the cost of accessing a given standard of living, such as safe water, transport, and education.

For Sri Lanka, rural Anker living wage benchmarks similarly reveal the importance of non-food costs, such as transportation to schools, health facilities, and workplaces, in shaping the total family budget, despite lower nominal rents in many rural areas.

Living wage, social policy, and Sri Lanka’s development trajectory

The emerging international consensus around a living wage is rooted in the human rights-based notion of a “decent life” rather than a subsistence minimum or an arbitrarily set statutory floor.

From a social science perspective, incorporating living wage benchmarks into wage-setting institutions, collective bargaining, and social dialogue reorients labour markets toward social reproduction, intergenerational mobility, and social cohesion, rather than merely cost competitiveness.

For Sri Lanka, where recent crises have eroded real wages and increased household vulnerability, living wage estimates such as the Anker urban and estate-sector benchmarks provide an analytically rigorous yardstick for evaluating whether current wage policies and social transfers are adequate relative to the actual cost of a basic but decent life.

Comparisons with regional PPP-based benchmarks like the Asia Floor Wage suggest that, while Sri Lanka’s living wage requirement in local currency is relatively high, the country also faces significant affordability challenges, especially for low-paid workers in export sectors and informal employment, whose earnings often fall short of these normative thresholds.

In policy terms, the living wage framework highlights the need for coordinated approaches that combine wage-setting reforms, inflation-sensitive social protection, and productivity-enhancing investments, so that rising living-cost-consistent wages do not simply translate into inflationary spirals or employment losses.

For empirical research in Sri Lanka, these benchmarks open avenues for micro-level analysis of wage gaps, household coping strategies, gendered labour outcomes, and the distributional effects of macroeconomic adjustment, all anchored to a transparent and internationally recognised living wage methodology.

(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe. The views and opinions expressed in this article are personal.)

Features

Buddhist philosophy and the path to lasting peace

Published

6 hours ago

2026/04/29

Sahan Weerasooriya

Echoes of ‘The Walk for Peace’

The international Walk for Peace’ reaching Colombo, joined by a large number of monks and devotees, led by spiritual leader Ven Bhikku Pannakara, with the peace dog ‘Aloka,’ completing the 161 km journey.The walk commenced in Dambulla on April 22 following the main ceremony at the Jaya Sri Maha Bodhi in Anuradhapura.Pic by Nishan S.Priyantha

by Ven. Dr. Kirinde Assaji Nayaka Thero
Chief Incumbent, Gangaramaya Temple, Hunupitiya, Colombo

Throughout human history, one of the greatest and most complex challenges has been the establishment of lasting peace and the maintenance of harmonious coexistence. While peace is often understood simply as the absence of war or armed conflict, a deeper, spiritual perspective reveals it as a profound state of social and mental harmony. It is an ideal that must be cultivated within individuals as well as across societies.

Buddhism offers one of the most practical and timeless philosophies of peace. The teachings of the Buddha are rooted in non-violence and the four sublime virtues—loving-kindness, compassion, sympathetic joy, and equanimity. Central to this philosophy is the idea that true peace in the world begins with inner peace within the individual. Conflict, the Buddha taught, arises not on battlefields but within the human mind, driven by greed, hatred, and delusion. Without overcoming these negative forces, lasting peace in the external world remains unattainable.

In today’s world, marked by geopolitical tensions, economic competition, and social unrest—this inward approach to peace is more relevant than ever. Despite technological advancement, humanity continues to grapple with violence and division. The Buddha’s teaching points instead to an internal struggle: a battle against anger, jealousy, and ignorance. Rather than weapons of destruction, Buddhism promotes wisdom, compassion, patience, and discipline as the tools to overcome conflict.

The path to peace begins with understanding its causes. Just as muddy water becomes clear when left undisturbed, the human mind achieves clarity and calm when negative emotions are subdued. This principle is reflected in the Buddha’s intervention during a historic dispute between the Sakya and Koliya clans over water, where he reminded them of the greater value of human life, thereby preventing bloodshed.

In a world increasingly threatened by conflict over limited resources and political power, such lessons remain highly relevant. The Buddha also emphasised the principle of moral causation—actions have consequences.

Yadisaṃ vapate bijaṃ tadisaṃ harate phalaṃ
Kalyaāṇakariī kalyaṃ papakariī ca papakaṃ
Pavutthaṃ tata te bijaṃ phalaṃ paccanubhossasiti

“As one sows the seed, so does one reap the fruit.

The doer of good receives good results, and the doer of evil receives evil results.

Dear one, whatever seed you have planted, you will experience the corresponding fruit of it.”

At the heart of Buddhist ethics is respect for life. All beings fear harm and seek happiness, and therefore, violence against others cannot lead to true well-being. This message is particularly significant in an era where the race for power and advanced weaponry continues to overshadow compassion and humanity.

The fundamental moral discipline in Buddhism is respect for life and opposition to harming living beings. The Buddha taught that all beings desire happiness, and fear suffering, and that harming others will not lead to happiness.

Sabbe tasanti dandassa
sabbe bhayanti maccuno
attanam upamam katva
na haneyya na ghataye.

“All tremble at violence; all fear death. Comparing others with oneself, one should neither kill nor cause others to kill.”

Despite technological advancement, the world appears to be moving backwards in terms of compassion and peace. Power-driven politics and the race for advanced weaponry cannot provide lasting solutions. Global leaders, diplomats, and policymakers must urgently recognise the importance of the tolerant, balanced, and non-violent approach taught in Buddhism. Protecting the right to life of all beings, and acting with compassion beyond divisions of race, religion, or politics, is the only true foundation for world peace.

Sri Lanka, as a nation nourished by the essence of Buddhism, has long upheld this principle. The Sri Lankan tradition, rooted in boundless loving-kindness and compassion, strives to uphold human values even amidst the harsh realities of global politics. From the respect shown by King Dutugemunu towards King Elara, to Sri Lanka’s stance at the 1951 San Francisco Peace Conference invoking the words “Hatred is never appeased by hatred,” to recent humanitarian acts in rescuing sailors in distress—these all reflect a single philosophy: valuing human life above all divisions.

The presentation of a “Joint Declaration for Peace” by the Mahanayake Theros at Gangaramaya Temple recently reaffirmed Sri Lanka’s commitment to global peace. Despite global power struggles, Sri Lanka continues to stand as a symbol of compassion and peace, reminding the world that human kindness is more powerful than weapons.

Institutions such as the Gangaramaya Temple have played a vital role in fostering social harmony. Through charitable, educational, and cultural programmes, the temple has encouraged unity across religious and ethnic lines, while also promoting interfaith dialogue and cooperation.

The annual Navam Maha Perahera, organised by the temple, stands as a powerful symbol of national unity, bringing together people from diverse backgrounds in a shared celebration. Similarly, vocational training and educational initiatives have helped empower young people from all communities, strengthening social cohesion.

A recent “Walk for Peace,” led by Venerable Pannakara Thero and supported by the monastic community, further underscored this commitment. More than a physical journey, it represented a spiritual effort to cultivate peace within the human heart and spread a message of compassion to the wider world.

One of the most touching aspects of the event was the participation of a dog named “Aloka,” which accompanied the monks throughout the journey. This simple yet powerful image reflected the Buddhist teaching that all living beings value life and deserve compassion, highlighting the universal nature of peace.

Ultimately, the Buddha’s message remains clear: peace cannot be achieved through hatred or violence. True peace arises from self-discipline, moral conduct, and the cultivation of a pure mind. As the teaching states, avoiding evil, doing good, and purifying one’s mind is the path laid down by the Buddha.

Let us plant the seeds of peace within our hearts and nurture them with loving-kindness. (“Sabba papassa akarananṃ – kusalassa upasampadā – sacitta pariyodapanaṃ – etaṃ Buddhana sasanaṃ”)

In a time when global tensions continue to rise, this timeless message serves as a powerful reminder that lasting peace begins within each individual—and that compassion remains humanity’s greatest strength.

“Devo vassatu kalena – sassa sampatti hetu ca
Pito bhavatu loko ca – rajaā bhavatu dhammiko”

(“May the rains fall at the right time, bringing about abundant harvests.

May the world be joyful and prosperous.

May the ruler be righteous and just.”)

Features

Peace march and promise of reconciliation

Published

1 day ago

2026/04/28

Sahan Weerasooriya

Peace walk in progress

The ongoing peace march by a group of international Buddhist monks has captured the sentiment of Sri Lankans in a manner that few public events have done in recent times. It is led by the Vietnamese monk Venerable Thich Pannakara who is associated with a mindfulness movement that has roots in Vietnamese Buddhist practice and actively promoted among diaspora communities in the United States. The peace march by the monks, accompanied by their mascot, the dog Aloka, has generated affection and goodwill within the Buddhist and larger community. It follows earlier peace walks in the United States where monks carried a similar message of mindfulness and compassion across communities but without any government or even media patronage as in Sri Lanka.

This initiative has the potential to unfold into an effort to nurture a culture of peace in Sri Lanka. Such a culture is necessary if the country as the country prepares to move beyond its history of conflict towards a more longlasting reconciliation and a political solution to its ethnic and religious divisions. The government’s support for the peace march can be seen as part of a broader attempt to shape such a culture. The Clean Sri Lanka programme, promoted by the government as a civic responsibility campaign focused on environmental cleanliness, ethical conduct and social discipline, provides a useful framework within which such initiatives can be situated. Its emphasis on collective responsibility and shared public space makes it sit well with the values that peacebuilding requires.

government’s previous plan to promote a culture of peace was on the occasion of “Sri Lanka Day” celebrations which were scheduled to take place on December 12-14 last year but was disrupted by Cyclone Ditwah. The Sri Lanka Day celebrations were to include those talented individuals from each and every community at the district level who had excelled in some field or the other, such as science, business or arts and culture and selected by the District Secretariats in each of the 25 districts. They were to gather in Colombo to engage in cultural performances and community-focused exhibitions. The government’s intention was to build up a discourse around the ideas of unity in diversity as a precursor to addressing the more contentious topics of human rights violations during the war period, and issues of accountability and reparations for wrongs suffered during that dark period.

Positive Response

The invitation to the international monks appears to have emerged from within Buddhist religious networks in Sri Lanka that have long maintained links with the larger international Buddhist community. The strong support extended by leading temples and clergy within the country, including the Buddhists Mahanayakes indicates that this was not an isolated effort but one that resonated with the mainstream Buddhist establishment. Indeed, the involvement of senior Buddhist leaders has been particularly noteworthy. A Joint Declaration for Peace in the world, drawing on Sri Lanka’s own experience, and by the Mahanayakes of all Buddhist Chapters took place in the context of the ongoing peace march at the Gangaramaya Temple in Colombo, with participation from the diplomatic community. The declaration, calling for compassion, dialogue and sustainable peace, reflects an effort by religious leadership to assert a moral voice in favour of coexistence.

The popular response to the peace march has also been striking. Large numbers of people have been gathering along the route, offering flowers, water and support to the monks. Schoolchildren have been lining the roads, and communities from different religious backgrounds extend hospitality. On the way, the monks were hosted by both a Hindu temple and a mosque, where food and refreshments were provided. These acts, though simple, carry a message about the possibility of harmony among Sri Lanka’s diverse communities. It helps to counter the perception that the Buddhist community in Sri Lanka is inherently nationalist and resistant to minority concerns that was shaped during the decades of war and reinforced by political mobilisation that too often exploited ethnic identity.

By way of contrast, the peace march offers a different image. It shows a readiness among ordinary people to embrace values of compassion and coexistence that are deeply embedded in Buddhist teaching. The Metta Sutta, one of the most well-known discourses in Buddhism, calls for boundless goodwill towards all beings. It states that one should cultivate a mind that is “boundless towards all beings, free from hatred and ill will.” This emphasis on universal compassion provides a moral foundation for peace that extends beyond national or ethnic boundaries. The monks themselves emphasised this point repeatedly during the walk. Venerable Thich Pannakara reminded those who gathered that while acts of generosity are commendable, mindfulness in everyday life is even more important. He warned that as people become unmindful, they are more prone to react with anger and hatred, thereby contributing to conflict.

More Initiatives

The presence of political leaders at key moments of the march has emphasised the significance that the government attaches to the event. Prime Minister Harini Amarasuriya paid her respects to the peace march monks in Kandy, while President Anura Kumara Dissanayake is expected to do so at the conclusion of the march in Colombo. Such gestures signal an alignment between political authority and moral aspiration, even if the translation of that aspiration into policy remains a work in progress. At the same time, the peace march has not been without its shortcomings. The walk did not engage with the Northern and Eastern parts of the country, regions that were most affected by the war and where the need for reconciliation is most acute. A more inclusive geographic reach would have strengthened the symbolic impact of the initiative.

In addition, the positive impact of the peace march could have been increased if more effort had been taken to coordinate better with other civic and religious groups and include them in the event. Many civil society and religious harmony groups who would have liked to participate in the peace march found themselves unable to do so. There was no place in the programme for them to join. Even government institutions tasked with promoting social cohesion and reconciliation found themselves outside the loop. The Clean Sri Lanka Task Force that organised the peace march may have felt that involving other groups would have made it more complicated to organise the events which have proceeded without problems.

The hope is that the positive energy and goodwill generated by this peace march will not dissipate but will instead inspire further initiatives with the requisite coordination and leadership. The march has generated public discussion, drawn attention to the values of mindfulness and compassion, and created a space in which people can imagine a different future. It has been a special initiative among the many that are needed to build a culture of peace. A culture of peace cannot be imposed from above nor can it emerge overnight. It needs to be nurtured through multiple efforts across society, including education, religious engagement, civic initiatives and political reform. It is within such a culture that the more difficult questions of power sharing, justice and reconciliation can be addressed in a constructive manner.

by Jehan Perera