Features
The Journey of the Relics
by Shashank Sinha
The very mention of Sanchi, located about 50 kilometres from Bhopal, brings to mind a place where one can see the beginnings, efflorescence and decay of Buddhist art and architecture – from the third century BCE to 12th century CE. What is less known about Sanchi is the fact that it was also a site for an interesting and prolonged ‘battle of relics’ fought across continents. A number of relics and artefacts excavated by British archaeologists in India and elsewhere in the late 19th or early 20th century, eventually found their way to museums or personal collections in Britain. While some campaigns to get back Indian artefacts, such as the Amravati Marbles, have received a great deal of publicity, other successful efforts, like the one to retrieve the Buddhist relics, stayed below the public radar.
The manner in which the relics of Buddhist saints Sariputta and Moggallana were discovered at the sites of Sanchi and Satdhara (about 10 km west of Sanchi) and eventually sold to the Victoria and Albert Museum (V&A Museum) in London the protracted agitation by the Maha Bodhi Society which succeeded in getting them back from England; and the way in which the relics were taken on a tour of Asia before getting re-enshrined at Sanchi in 1952, is a fascinating story. More so because it highlights the interplay of several significant trajectories – colonial archaeology’s project of creating and museumising the Buddha by excavating sites connected to his life, the rise of subcontinental Buddhist nationalism, and the nation-building project.
Unravelling the journey
Alexander Cunningham, the first Director General of the Archaeological Survey of India (ASI), mentions that the two celebrated Chinese pilgrims, Fa-Hien (399-411 CE) and Xuanzang (629-41 CE), who had come to India to visit the sacred sites related to the Buddha had reported that the relics of these two saints were also enshrined in a stupa in Mathura. Cunningham believed that these relics were as widely scattered as those of the Buddha himself and were distributed and enshrined in other stupas as well.
Two things become clear here – by the time Stupa three at Sanchi was constructed (around second century BCE), relic worship had become very prevalent in Buddhism and relics other than those of the Buddha were also being worshipped. What is not clear is how the relics in question reached Sanchi. Basing himself on the Buddhist source Asokavadana, Cunningham argued that the Mauryan emperor Ashoka had opened up the original eight stupas constructed immediately after the death of the Buddha and redistributed the relics between the several thousand stupas he built across the subcontinent. In the process, some may have reached Sanchi.
How the relics reached England
In 1849, Captain Fred C Maisey and Alexander Cunningham were employed by the Government of India to prepare illustrated reports on the stupas of Sanchi. In 1851, they excavated Stupas two and three and found relic caskets of Sariputta and Moggallana in Stupa three. The caskets, made of steatite, were placed in two stone boxes, each containing a small bone fragment, a garnet, lapis lazuli and crystal beads, and pearls. Sariputta’s casket contained two pieces of sandalwood, presumably from his funeral pyre. A similar set of relics of the two saints was found enshrined in Stupa two at Satdhara as well.
According to historian and Indologist Michael Willis, Cunningham and Maisey divided up the finds according to their tastes— while the former preferred the relics with inscriptions that were of archaeological interest, the latter took the pieces which were of greater artistic value. Cunningham transported his reliquaries to England on two ships, one of which reportedly sank off the east coast of Ceylon. Maisey made separate arrangements for the reliquaries in his possession to be shipped to England.
There is a debate among scholars on whether the reliquaries of the two Buddhist saints which were returned to Maha Bodhi Society and re-enshrined at Sanchi had been discovered there or at Satdhara. Some scholars believe that the reliquaries taken from Sanchi had gone to Cunningham, which means they sank along with the ship that was carrying them. Art historian Gary Tartakov and Michael Willis have argued that the relics that were eventually returned to India by the Victoria & Albert (V&A)Museum were those taken from Stupa two at Satdhara.
However, based on records related to filing and documentation of the concerned relics at the museum and Cunningham’s correspondence with the Sinhalese monk Subhuti (1835-1917), Brekke argues that the relics brought back to Sanchi had neither formed a part of Cunningham’s collection nor were found at Satdhara. According to him, they were part of Maisey’s collection from Sanchi which were initially lent to the South Kensington Museum in 1866 (it became the V&A in 1899), with his son’s niece, Dorothy Saward, selling the reliquaries to the V&A Museum for 250 pounds in 1921.
The battle for the relics
On April 17, 1932, on behalf of the Buddhist Mission (the British Maha Bodhi Society) one G.A. Dempster wrote to the director of the Indian Museum (the Indian section of South Kensington Museum which officially opened in 1880 and was popularly referred to as Indian Museum till 1945). He requested the museum to hand the ashes of Buddha’s most famous disciples to the custody of the Mulagandha Kuti Vihara established in Sarnath, near Varanasi. Brekke says he was evidently inspired by the recent news of the return of the Buddha’s relics to India which had been re-enshrined in a purpose-built edifice in Sarnath.
Dempster was informed that the Board of Education was unable to authorize the V & A Museum to comply with the request. On October 18, 1932, E.W. Adikaram, honorary secretary of the Buddhist Mission, approached the V&A Museum to allow the Buddhists to worship the relics on the 2476th death anniversary of Sariputta, falling on November 13th 1932. He requested that the relics be sent to the Buddhist Mission headquarters for a few hours on the designated day. The museum authorities acceded to the request on the condition that the relics be venerated at the Indian Museum itself.
After a seven year-gap, in 1938, the V&A Museum received a request from a British Buddhist named Frank Mellor, requesting the museum to set up a seat in front of the relics for the Buddhists to worship. When his request was denied, Mellor, who became a “headache” for the museum authorities, followed up with a flurry of letters demanding that the relics be handed over the to the Buddhists. Archaeologist and historian Himanshu Prabha Ray points out that in March 1939, the trustees of the Shwedagon Pagoda in Burma also lodged a strong protest with the British government for allowing the relics to be exhibited in a museum rather than enshrining them in a pagoda. There were similar representations from other British Buddhists and soon the issue started attracting media attention.
In 1939, the museum received a letter from the India Office which, in turn, had received a letter from the Government of India, inquiring about the possession of such relics and the possibility of their return to the Maha Bodhi Society. The letter enclosed a resolution unanimously passed by the Buddha Society of Bombay, appealing for the return of the relics to the Maha Bodhi Society of Calcatta. With this letter, Brekke argues, the case assumed a new level of significance as the Government of India spoke on behalf of the Indian Buddhists; the English Buddhists got sidelined.
The issue regained momentum after the Second World War. On the 20 February , 1947, the relics were handed over to the Maha Bodhi Society representative, Daya Hewavitarne, by the Secretary of State for India. They were carried to Sri Lanka where they received a regal reception and were put on public display for two years. Soon it came to light that the relics that had been handed over were actually plaster casts of the original caskets. In June 1948, India’s high commissioner to Britain wrote to the under-secretary of state of the Commonwealth Relations Office, asking for the return of the original caskets containing the sacred relics of the two saints. On October 18, 1948, Sir D. N. Mitra, the high commissioner’s legal advisor, received the original caskets on behalf of the Government of India. The relics were sent to Sri Lanka and from there to India to be presented to the Maha Bodhi Society.
The act of wresting the relics from Britain, Brekke argues, represented “a mix of religious piety and a strong desire for international recognition for the case of Buddhist revival in Asia” from the end of the 19th century. It also generated a struggle for power and authority in the interface between British archaeology and Buddhist religious revival—a struggle between British administrators, collectors and museum authorities, and Buddhist leaders.
Journey of the relics in the subcontinent
The Prime Minister of Ceylon handed over the relics to India’s high commissioner in Colombo on January 6, 1949 and within a week’s time they were received on the naval vessel HMIS Tir by the Governor of Bengal, K. N. Katju. The occasion was marked by an elaborate state ceremony including a procession, guard of honour, cultural performances and a 19-gun salute. The relics were installed on a temporary altar at the Government House in Calcutta and the prime minister of newly-independent India, Jawaharlal Nehru, unveiled them before a gathering of diplomats, monks and senior politicians.
The following day, a grand reception ceremony was held at the Calcutta Maidan during which Nehru handed over the sacred relics to Shyama Prasad Mookherjee, president of the Maha Bodhi Society. In an evocative speech, Nehru highlighted the message of peace and goodwill and ahimsa preached by the Buddha and Gandhi. Brekke argues that the relics of the two saints “were used by the governments in both Ceylon and India to legitimize state power.” Further, “Nehru used the Buddhist relics in his programme of secular, multi-religious nation-building from Independence in 1947.”
On the other hand, scholars like Philip C. Almond point out that Brekke misses the core issue of the involvement of the colonial state and the Archaelogical Survey of India (ASI) in its project of creating a ‘historical’ Buddha. This project was further legitimized through the archaeological excavations relating to the time of Mauryan ruler Ashoka who played an important part in the spread of Buddhism and is credited with the distribution of Buddha’s relics among 84,000 stupas. Ray argues that in the search for relics and statuary, Cunningham and the ASI “filled museums with collections of sculptures and coins, but left the stupas as heaps of rubble.”
After being displayed in Calcutta, the relics were taken on a tour of South and Southeast Asia– Ladakh, Orissa, Bihar, Assam, Sikkim, Tibet, Nepal, Burma and Cambodia. They were brought back to Calcutta on March 22, 1951 from where the relics were taken by a special train for a tour of several parts of the country. In November 1952, the relics were finally re-enshrined at a special vihara built at Sanchi for the purpose. Every year in November, a special fair is held at the spot where the relics are displayed. And, as the journey of the relics of Sariputta and Moggallana is relived, it offers yet another opportunity to understand the making of such stories against the backdrop of constantly evolving junctures.
Features
The middle-class money trap: Why looking rich keeps Sri Lankans poor
Every January, we make grand resolutions about our finances. We promise ourselves we’ll save more, spend less, and finally get serious about investments. By March, most of these promises were abandoned, alongside our unused gym memberships.
The problem isn’t our intentions, it’s our approach. We treat financial management as a personality flaw that needs fixing, rather than a skill that needs the right strategy. This year let’s try something different. Let’s put actual behavioural science behind how we handle our rupees.
Based on the article ‘Seven proven, realistic ways to improve your finances in 2026’ published on 1news.co.nz, I aim to adapt these recommended financial strategies to the Sri Lankan context.” Here are seven money habits that work because they’re grounded in how humans actually behave, not how we wish we would.
While these strategies offer useful direction for strengthening personal financial management, it is important to acknowledge that they may not be suitable for everyone. Many households face severe financial pressure and cannot realistically follow traditional income allocation frameworks, such as the well-known but outdated Singalovada Sutta guidelines, when even meeting daily food expenses has become a struggle. For individuals and families who are burdened by escalating costs of essentials, including electricity, water, mobile connectivity, transport, and other non-negotiable commitments, strict adherence to prescriptive models is neither practical nor fair to expect. Therefore, readers should remain mindful of their own financial realities and adapt these strategies in ways that align with their income levels, essential obligations, and broader personal circumstances.
1. Your Money Problems Aren’t Moral Failures, They’re Data Points
When every rupee misspent becomes evidence of personal failure, we stop looking for solutions. Shame is a terrible problem-solver. It makes us hide from our bank statements, avoid difficult conversations, and repeat the same mistakes because we’re too embarrassed to examine them.
Instead, try replacing judgment with curiosity. Transform “I’m terrible with money” into “That’s interesting, why did I make that choice?” Suddenly, mistakes become information rather than indictments. You might notice you overspend at Odel or high-end restaurant when stressed about work. Or that you commit to expensive plans when feeling socially pressured. Perhaps your online shopping peaks during power cuts when you’re bored and frustrated.
2. Forget the Year-Long Marathon, Focus on 90-Day Sprints
A Sri Lankan year is densely packed with financial obligations: Sinhala/Tamil Avurudu, Christmas, Vesak, and Poson celebrations; recurring school fees; seasonal festival shopping; wedding and almsgiving periods; yearend festivities; and an evergrowing list of marketing-driven occasions such as Valentine’s Day, Father’s Day, Mother’s Day, and many others. Each of these events carries its own financial weight, often placing additional pressure on already-stretched household budgets.
Research consistently shows that shorter time frames work better. Ninety days is long enough to create a meaningful change, but short enough to maintain focus and momentum. So instead of one overwhelming annual goal, give yourself four quarterly upgrades.
In the first quarter, the focus may be on organising your contributions toward key duties and responsibilities, while also ensuring that you are maximising the available benefits for your designated beneficiaries. Quarter two could be about building a small emergency fund, even Rs. 10,000 provides breathing room. Quarter three might involve auditing your bills and subscriptions to eliminate unnecessary expenses. Quarter four could be when you finally start that investment you’ve been postponing. You don’t need superhuman discipline or complicated spreadsheets, just focused attention, one quarter at a time.
3. Make One Decision That Eliminates Weekly Worry
The best money decisions are the ones you make once but benefit from repeatedly. These are decisions that permanently reduce what behavioural economists call “decision fatigue”, the mental exhaustion that comes from constantly managing money in your head. What’s one choice you could make today that would remove a recurring financial worry?
It might be setting up an automatic standing order to transfer Rs. 10,000 to savings the day your salary arrives, before you can spend it. Maybe it’s consolidating your scattered savings accounts into one that actually pays decent return.
These aren’t dramatic moves that require personality transplants. They’re structural decisions that work with your human tendency toward inertia rather than against it. Most banks now offer seamless digital automation. You can set it up once and benefit from that decision every single month without additional effort or willpower. You make the decision once. You benefit all year. That’s leveraging your energy intelligently.
4. Stop Spending on Who You Think You Should Be
Sri Lankan society comes with heavy expectations. The car you drive, the school your children attend, the hotels you patronise, the brands you wear, all communicate your worth, or so we’re told. Much of our spending isn’t about actual enjoyment. It’s about meeting unspoken expectations, keeping up appearances, or aspiring to a version of us that doesn’t actually exist.
We buy expensive saris we’ll wear once because everyone does. We maintain memberships to clubs we rarely visit because it looks good. We say yes to weekend plans at overpriced restaurants because declining feels like admitting we can’t afford it. We upgrade phones not because ours stopped working, but because others have.
Before your next purchase, ask yourself: do I actually want this, or do I want to want it? If it’s the second one, walk away. You won’t miss it. This isn’t about deprivation, it’s about precision. When you stop spending to perform and start spending to support the life you genuinely enjoy, money pressure eases dramatically. Your resources align with your actual values rather than imagined expectations.
Maybe you don’t care about fancy restaurants, but you love long drives along the southern coast. Maybe branded clothing leaves you cold, but you’d spend any amount on art supplies or books. That’s fine. Spend accordingly.
5. Break One Habit, See If You Actually Miss It
We’re creatures of routine, which serves us well until those routines outlive their usefulness. Sometimes we spend money on habits that started for good reasons but no longer serve us. Alpechchathava, in Buddha’s teaching, means living contentedly with few desires. It guides a person to manage money wisely by avoiding excess spending, unnecessary debt, and craving, and by focusing on essential needs and wholesome priorities. In this way, wealth supports mental cultivation, generosity, and spiritual progress.
The daily kottu roti that once felt like a convenient solution after working late may now have turned into an unnecessary routine. Similarly, frequent P&S or Caravan snack runs, and the habit of picking up sugary treats like cakes and sweets, are not only costly but also wellknown to be unhealthy, as nutritionists consistently point out. Beyond food, other expenses such as magazine subscriptions, the monthly coffee meetup, or weekend mall browsing often continue on autopilot without us realising how much they add up. These seemingly small, habitual expenses can quietly drain your budget while offering very little longterm value.
Try this experiment: keep a money diary for one week. Note every expense, no matter how small. Then identify one regular spend and eliminate it for the following week. If you don’t miss it? Excellent, keep it gone. If you genuinely miss it? Add it back without guilt. This isn’t about permanent sacrifice.
It’s about snapping yourself out of autopilot and checking whether your spending still reflects your current reality, priorities and purchasing power. You might discover you’re spending Rs. 15,000 monthly on things you barely notice.
6. Create Your Crisis Playbook on a Good Day
Many financial disasters don’t happen because we’re careless, they happen because we’re panicked. When crisis strikes, job loss, medical emergency, unexpected business downturn, fear hijacks our decision-making. Our rational brain exists while panic makes expensive choices: high-interest personal loans, selling investments at losses, making commitments we can’t sustain.
The solution? Make your crisis plan before the crisis arrives. On a calm day, sit down and document: If I lost my income tomorrow, what would I do first? Which expenses are truly essential? What’s the absolute minimum I need to function? Who could I call for advice? Which savings are untouchable, which could be accessed if necessary? What government support or loan restructuring options exist (Not in Sri Lanka)? This is a sort of preparation for sudden shocks.
7. Question the Money Stories You Inherited
Sometimes our biggest financial obstacles aren’t failed attempts, they’re the attempts we never make because we’ve internalised limiting stories. “Our family was never good with money.” “Investing is for rich people.” “I’m just not the type who earns more.” “Women don’t understand finance.” These narratives, absorbed from family, culture, or past experiences, become invisible fences.
Question them. Where did this belief originate? Is it actually true, or is it a story you’ve been telling yourself for so long, it feels like fact? What would happen if you tested it? Often, these stories protect us from the discomfort of trying and potentially failing. But they also protect us from the possibility of succeeding. And that’s a far costlier protection than most of us realise.
The Bottom Line
Improving your finances in 2026 doesn’t require becoming a different person. It requires understanding the person you already are, your patterns, triggers, and tendencies, and working with them rather than against them.
These aren’t magic solutions. They’re evidence-based approaches that acknowledge a simple truth: you’re not broken, and your money management doesn’t need fixing through willpower alone. It needs better systems, clearer thinking, and a lot less shame.
Features
Public scepticism regarding paediatric preventive interventions
A significant portion of the history of paediatrics is a triumph of prevention. From the simple act of washing hands to the miracle of vaccines, preventive strategies have been the unsung heroes, drastically lowering child mortality rates and setting the stage for healthier, longer lives across the globe. Simple measures like promoting personal hygiene, ensuring the proper use of toilets, and providing Vitamin K immediately after birth to prevent dangerous bleeding, have profound impacts. Advanced interventions like inhalers for asthma, robust trauma care systems, and even cutting-edge genetic manipulations are testament to the relentless and wonderful progress of paediatric science.
A shining beacon that has signified increased survival and marked reductions in mortality across the board in all paediatric age groups has been the development of various preventive strategies in the science of children’s health, from newborns to adolescents. The institution of such proven measures across the globe, has resulted in gains that are almost too good to be true. From a Sri Lankan perspective, these measures have contributed towards the unbelievable reduction of the under-5-year mortality rate from over 100 per 1000 live births in the 1960s to the seminal single-digit figure of 07 per 1000 live births in the 2020s.
Yet for all this, despite the overwhelming evidence of success, a most worrying trend is emerging. That is public scepticism and pessimism regarding these vital interventions. This doubt is not a benign phenomenon; it poses a real danger to the health of our children. At the heart of this challenge lies the potent, often insidious, spread of misinformation and disinformation.
The success of any preventive health strategy in paediatrics rests not just on its scientific efficacy, but on parental cooperation and commitment. When parents hesitate or refuse to follow recommended guidelines, the shield of prevention is compromised. Today, the most potent threat to this partnership is the flood of false information.
Misinformation is false information spread unintentionally. A well-meaning friend sharing a rumour about a vaccine side-effect they heard online is spreading misinformation.
Disinformation is false information deliberately created and disseminated to cause harm or sow doubt. This often comes from organised groups or individuals with vested interests; sometimes financial, sometimes ideological, who seek to undermine public trust in medical institutions and scientific consensus.
The digital age, particularly social media, has become the prime breeding ground for these falsehoods. Complex scientific data is reduced to emotionally charged, simplistic, and often sensationalist soundbites that travel faster and farther than the truth.
The most visible battleground is childhood vaccination. Decades of robust, high-quality research have confirmed vaccines as one of the most cost-effective and successful public health interventions ever conceived. Global vaccination efforts have saved an estimated 150 million lives in the past 50 years, eradicating or drastically controlling diseases like polio, measles, diphtheria, and tetanus.
However, a single, long-retracted, and scientifically debunked paper claiming a link between the Measles-Mumps-Rubella (MMR) vaccine and autism continues to be weaponised by disinformation campaigns. This persistent myth, despite being soundly disproven, taps into deep-seated fears about children’s development. Other common vaccine myths target ingredients such as trace amounts of aluminium or mercury, which are harmless in the quantities used and often less than what is naturally found in food or the idea that “natural immunity” from infection is superior, totally ignoring the fact that natural infection carries the devastating risk of severe complications, long-term disability, and even death. The tangible consequence of this doubt is the dropping of childhood vaccination rates in various communities, leading to the wholly unnecessary re-emergence of vaccine-preventable diseases like measles.
Scepticism is not limited to vaccines. It can touch any area of paediatric preventive care where an intervention might seem unnecessary, invasive, or have perceived risks. Routine screenings for speech disorders, motor skills, or mental health issues can sometimes be perceived as medicalising normal childhood variations or putting a “label” on a child. Parents may resist or delay screening, missing the critical window for early intervention of proven measures that are likely to help. Advice on managing childhood obesity, reducing screen time, or adopting a balanced diet can be viewed by some parents as intrusive or judgmental, leading to poor adherence to essential health-promoting behaviours.
The regular use of inhalers for asthma or other chronic conditions might be looked down upon due to the fear of “dependency”, “addiction”, or long-term side effects, despite medical consensus that these preventive measures keep conditions controlled and prevent life-threatening exacerbations.
The common thread is a lack of understanding of the risk-benefit ratio. Parents, bombarded by fear-mongering narratives, often overestimate the rare, mild risks of an intervention while catastrophically underestimating the severe and permanent risks of the disease or condition itself.
The power of paediatric preventive medicine is not in a single shot or pill, but in the consistent, committed partnership between healthcare providers and parents. Paediatric science, driven by rigorous evidence-based medicine, do continue to refine guidelines, conduct transparent research, and communicate its findings clearly. When guidelines are confusing or lack robust evidence, it naturally creates openings for doubt. The scientific community’s commitment to continuous quality improvement and accessibility is paramount.
Ultimately, the success of prevention rests with the parents. Parenting, as a vital form of preventive care, includes all activities that raise happy, healthy, and capable children. The simple, non-medical steps mentioned in the introduction, proper handwashing, good sanitation, and encouraging exercise, are all forms of parental preventive intervention.
For more complex interventions, parental commitment requires several actions. They need to seek and trust the guidance provided by qualified healthcare professionals over anonymous, unsubstantiated online claims. They need to engage in an open dialogue by asking relevant questions and expressing concerns to doctors in an open, non-confrontational manner. A good healthcare provider will use this as an opportunity to educate and build trust, and not a portal to simply dismiss concerns. Then, of course, there is the spectre of adherence to various protocols and actions by the parents. These include consistently following recommended schedules, whether for well-child checkups, vaccinations, or daily medication protocols.
Addressing public scepticism requires a multi-pronged, collaborative strategy. It is not just about correcting false facts (debunking), but about building resilience against future falsehoods (prebunking). The single most influential voice in a parent’s decision-making process is their paediatrician or primary care provider. Clinicians must move beyond simply reciting facts. They need to use empathetic communication techniques, like Motivational Interviewing (MI), which focuses on active listening, validating parental concerns, and then collaboratively guiding them toward evidence-based decisions. For example, responding with, “I hear you’re worried about the side-effects you read about. Can I share what we know from decades of safety monitoring?” Being open about common, minor side effects such as a short-lasting fever after a vaccine pre-empts the shock and distrust that occurs when an expected, yet unmentioned, reaction happens.
Public health campaigns must go on the offensive, not just a defensive fact-checking spree. Teaching the general public how disinformation works, the use of “fake experts”, selective cherry-picked data, and conspiracy theories all add up to a most powerful form of inoculation (prebunking) against future exposure. Health institutions must simplify their communications and make verified, high-quality information easily accessible on platforms where parents are already looking.
Parents often trust their peers as much as their doctors. Engaging local community leaders, faith leaders, and even trusted social media influencers to share accurate, positive messages about paediatric health can shift the public narrative at a grassroots level. While protecting privacy, sharing aggregate data and stories about the dramatic decline in childhood diseases thanks to prevention can re-emphasise the collective good.
The battle against child mortality and morbidity has been one of the great human achievements, a testament to scientific ingenuity and collective effort. Today, the greatest threat to maintaining these gains is not a new virus, but a breakdown of trust fuelled by unchecked falsehoods.
Paediatric preventive interventions, from a cake of soap and a proper toilet to the most sophisticated genetic therapies, are the foundation of a healthy future for every child. To secure this future, the scientific community must remain transparent, the healthcare system must lead with empathy, and the public must commit to informed, critical thinking. By rejecting the noise of disinformation and embracing the clear, evidence-based consensus of science, we can ensure that every child continues to benefit from the life-saving progress that defines modern paediatrics. The well-being of the next generation demands nothing less than this renewed commitment.
Little children are not in a position to make abiding decisions regarding their health, especially regarding preventive strategies in health. It is ultimately the crucial decisions made by responsible parents regarding the health of their children that really matter. As doctors, our commitment is never to leave any child behind.
by Dr B. J. C. Perera ✍️
MBBS(Cey), DCH(Cey), DCH(Eng), MD(Paediatrics), MRCP(UK), FRCP(Edin), FRCP(Lond), FRCPCH(UK), FSLCPaed, FCCP, Hony. FRCPCH(UK), Hony. FCGP(SL)
Specialist Consultant Paediatrician and Honorary Senior Fellow, Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
Joint Editor, Sri Lanka Journal of Child Health
Section Editor, Ceylon Medical Journal
Features
Attacks on PM vulgar, misogynistic; education reforms welcome
We express our profound concern and deep outrage at the vulgar, misogynistic, and defamatory attacks being directed at the Prime Minister and Minister of Education, Dr. Harini Amarasuriya.
Dr. Harini Amarasuriya is not merely a political leader; she is a scholar, public intellectual, and lifelong advocate of social justice, equality, and education. Attempts to discredit her through personal abuse rather than reasoned policy debate are not only an insult to her, but an assault on democratic values, women’s leadership, and intellectual integrity in public life.
Such attacks are unjust and unethical, and they corrode democratic discourse. We are deeply disappointed that certain political actors and their supporters continue to rely on misinformation, prejudice, and emotional manipulation, instead of engaging in rational, evidence-based, and constructive debate.
Sri Lanka has already paid a heavy price for decades of politics rooted in fear, communal division, and sentiment-driven populism. The country’s economic collapse and social breakdown are the direct consequences of these failed approaches. The people decisively rejected this style of politics through the Aragalaya, signaling a clear demand for change. Sri Lanka now stands at a historic turning point. After decades of corruption, ethnic manipulation, and policy paralysis, the people have given a clear mandate for systemic reform.
At this critical moment, Sri Lanka urgently needs structural reforms, particularly in education, which is the foundation of long-term national development, social mobility, and global competitiveness. Yet we observe that the very forces responsible for the country’s decline are once again attempting to block or derail reforms by exploiting religious, cultural, and emotional narratives.
We strongly affirm that no nation can be rebuilt through hatred, fear, or division. Education reform is not a political threat; it is a national necessity. Efforts to undermine reform through personal attacks and manufactured controversies serve only those who seek to return to power by keeping the country weak, divided, and intellectually impoverished.
Those who now attack Dr. Harini Amarasuriya are not defending culture or morality. They are defending privilege and political survival. Having failed the country for over seventy-five years through communalism, patronage, and anti-intellectualism, they now fear that an educated, critical, and empowered generation will render their outdated politics irrelevant.
This is why they target:
=a woman,
=an academic,
=and a reformer.
We therefore state clearly that we:
1. Condemn all forms of character assassination, gender-based attacks, and hate propaganda against the Prime Minister and Minister of Education.
2. Affirm our full support for Dr. Harini Amarasuriya’s leadership in advancing Sri Lanka’s education reforms.
3. Urge the government to proceed firmly and without retreat in implementing the proposed education reforms, in line with national policy and the public mandate.
4. Call upon academics, professionals, teachers, parents, and citizens to stand together against reactionary forces that seek to sabotage reform through fear mongering and disinformation.
A country cannot be rebuilt by those who destroyed it. A future cannot be created by those who fear education reforms.
Sri Lanka’s future must not be sacrificed for the ambitions of a few.Sri Lanka must move forward — with knowledge, dignity, and courage.
Signatories:
1. Markandu Thiruvathavooran, Attorney at law
2. S. Arivalzahan, University of Jaffna
3. Dr S.Ramesh, University of Jaffna
4. Dr. Mariadas Alfred, Former Dean, University of Peradeniya
5. Prof B.Nimalathasan, Senior Professor, University of Jaffna
6. S. Srivakeesan, Station Master, SriLankan Railways
7. A. T. Aravinthan, Branch Manager, Commercial Bank
8. Dr. S. Niththiyaruban, Paediatrician, Teaching Hospital, Jaffna
9. Dr. S. Selvaganesh, Plastic and Reconstructive Surgeon, Teaching Hospital, Jaffna
10. Dr. S. Mathievaanan, Consultant Surgeon, Teaching Hospital, Jaffna
11. Prof. P. Iyngaran, University of Jaffna
12. Eng. M. Sooriasegaram, President, Education Development Consortium
13. Dr. S. Raviraj, Senior Consultant Surgeon, Former Dean, Faculty of Medicine, University, Jaffna.
14. Mr. Saminadan Wimal, University of Jaffna
15. Dr. A. Antonyrajan, University of Jaffna
16. P. Regno, Attorney at Law
17. Prof. J. Prince Jeyadevan, University of Jaffna
18. Prof. S. Muhunthan, University of Jaffna
19. Prof. R. Kapilan, University of Jaffna
20. Dr. S. Jeevasuthan, University of Jaffna
21. J.S. Thevaruban, University of Jaffna
22. S. Balaputhiran, University of Jaffna
23. Dr. N. Sivapalan, Retired Senior lecturer, University of Jaffna
24. I. P. Dhanushiyan, University of Jaffna
25. Dr. K. Thabotharan, University of Jaffna
26. Dr. Bahirathy J. Rasanen, University of Jaffna
27. Perinpanayagam Ronibus, Vice Secretary, Change Charitable Trust, Jaffna
28. Dr. S. Maheswaran, University of Peradeniya
29. Mr. S. Laleesan, Principal, Kopay Teachers’ College
30. Victor Antany, Teacher, Kilinochchi
31. K. Shanthakumar, Principal, Technical College, Vavuniya
32. S. Thirikaran, Principal, J/ Puttur Srisomaskanda College
33. Dr. T. Vannarajan, Advanced Technical Institute, Jaffna.
34. X. Don Bosco, Resource person, Piliyandala Educational Zone
35. K. Ravikumar, Regional Manager, Powerhands Pvt Ltd
36. Sathiyapriya Jeyaseelan, DO, Economist
37. A. Kalaichelvan, Chief Accountant, Animal Productive & Health
38. C. Vathanakumar, Retired Project Director
39. P. Kirupakaran, Department of Buildings (NP)
40. A. Antony Pilinton, David Peris Company, Jaffna
41. A. Muralietharan, Social Activist
42. Sinthuja Sritharan, Independent Researcher
43. T. Sritharan, Social Activist
44. Ms. Gnasakthi Sritharan, Social Activist
45. P. Thevatharsan, Management Service Officer
46. . S. Mohan, Social Activist
47. K. Jeyakumaran, Social Activist
48. Dr. N. Nithianandan, Chairman, Ratnam Foundation
49. George Antony Cristy, Social Activist
50. S. Thangarasa, Social Activist
51. N. Bhavan, Retd. Deputy Principal, Mahajana College
52. P. Muthulingam, Executive Director, Institute of Social Development, Kandy
53. M.K. Sivarajah, Social Activist
54. Mr. V. Sivalingam, Human Rights Activist
55. S. Jeyaganeshan, Samuthi Development Officer
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