Midweek Review
The Kandy-floss Tea-Dance, or Walk like an Elephant
by Laleen Jayamanne
The Lankan ‘Tea-dance’ is a consciously-willed confection of a so-called ‘folk dance,’ attributed to the Malaiyaha women who work on the tea estates. Therefore, it is a frozen form with no basis in a living culture. Here I take ‘Kandy’ as a synonym for the hill-country, ‘Kande udarata,’ and also to describe the aesthetic quality of the artificial Tea-dance as candy, much like Bombai Motai (pink candy-floss woven of sugar and air).
Dr Sudesh Mantillake, the dance scholar and trained Kandyan dancer himself, has stated (in an original research paper) that the Tea-dance was invented in the 70s as part of a move by the state to invent folk dance traditions for the country, in the post-colonial Sinhala nationalist cultural revival, linked to various patterns and gestures associated with rural work. I am grateful to him for having formulated this field of research from a postcolonial theoretical perspective.
So, for the Sinhala girls, the kalagedi dance’ and the ‘harvesting of paddy dance’ were invented. I have photos of myself and friends doing both in primary school, wearing a cloth and choli jacket with small pots on our head. The Tamil girls in our school did Bharathanatyam, and some, irrespective of ethnicity did Manipuri, Ballet, Kandyan and even Spanish dancing at our school run by Irish Catholic nuns. According to Mantillake, distinguished Sinhala dancers and dance educators such as Pani Bharatha (with a resonant Indian name), Sri Jayana and colleagues invented the folk dances including the Tea-dance. It appears that the Tea-dance was made mostly for foreign consumption, without any engagement with the Malaiyaha communities, to popularise Ceylon Tea and also entertain the Lankan diaspora nostalgically celebrating Lankan festivals and National events. There are such shows in LA, Paris and New Zealand (I learn on YouTube), some done even by little girls of about five or six. The dancers are all girls, while usually there is a young boy as a Kangani with a cane in hand, supervising and flirting with them and creating bits of silly comedy. I discovered that the original Tea-dance was in fact British social dancing done by the colonial folk in Asia to liven up afternoon gatherings for tea-sipping and such. So, the name of the colonial masters’ dance was branded on the Malaiyaha community by the Lankan state, to sell tea.
The Tea-dance consists largely of gestures plucked from the act of breaking tender tea leaves, crudely combined with those copied from Indian films. The baskets, some small plastic ones, were tied to their back to make dancing easy, and the colourful costumes were also confected out of the transnational Bollywood film repertoire and dance moves. None of this of course had even a faint ‘ethnographic authenticity’.
The baskets the Malaiyaha women carried to work were not tied to their back (as the song in Sinhala says), but rather, were held with a long band strung across their heads which carry the weight, compressing the spine, as the neck is constantly bent to find the exact tender tea leaf. A Malaiyaha woman would only get a full days’ union award wage if they filled the large baskets with 16 kilos of tea per day!
Now, it’s this container, carrying the weight of their heavy labour, that is flung around like a light pot high in the air just for fun by the Sinhala girls rounded up to dance and prance around on a stage amidst admiring parents and a few whites. They hitch their skirts and provocatively shake and stick their hips out and carry on like some Bollywood dancers, producing pure kitsch. None of this is edifying in terms of gender stereotypes for these youngsters inculcated into ‘Lankan folk traditions.’
Mantillake cites Tamil names of a variety of folk-dance forms practised by the Malaiyaha folk and makes the point that the Tea-dance does not draw material from any of them. And in Sumathy Sivamohan’s feature film of the Malaiyaha, Ingirunthu (2013), there is a Hindu festival at the local Kovil with an extraordinary range of dancing by the devotees, both children and adults, as part of religious festivity. Some of the dancers show how their own folk-dance forms have evolved among them to include transsexual, transmedia dance gestures seen in many other parts of the world, including Indian films. I also noticed one transsexual dancer dressed as such figures did when they popped up from time to time in some early Sinhala films, such Pitisara Kella (Village Lass). Such figures were always found on urban streets, dancing for money, dressed in long twirling skirts. In those days, the name for them was napunsakaya, neither male nor female. This hybrid mixture of moves, gestures and rhythms, internalised and absorbed by the dancers at the festival, was an actual ethnographic event (of the people, by the people and for the people), filmed respectfully by Sivamohan’s camera and clearly of value to the Malaiyaha community gathered at the festival ritual to celebrate their gods.
So, the dancing of the folk at these religious festivals is not a mummified museum category among Hindu communities on the tea estates, but is, rather, open to the transnational flow of contemporary media images as well. It’s this living syncretic tradition of collective dance that sustains them spiritually and emotionally and lifts them up from their daily arduous physical drudgery. For the Hindus, dance is an integral part of the metaphysics of their religion because within its cosmology the world comes into being, and is also dissolved, by the Dance of Shiva Nataraja, the king of dance. However, the three great Middle Eastern Religions of The Book, Judaism, Christianity and Islam, focus on The Word, proscribing the primordial body in dance. And sadly, according to the bible story of Genesis, the human body is fallen, sinful, banished from paradise.
When dance is invented according to the imperatives of state patronage, without some integral local connection to the lives of people whose emotional expression it is, the result is a highly artificial dance, a parody and an insult to the folk it supposedly represents. No other South Asian country would stoop so low as to sell their own, say Darjeeling tea for instance, with such a gimmick.
Fabricated dances
These fabricated dances also run the risk of sanitisation of folk traditions of their own. When this ideology determines the school and university curricula one has a perfect recipe for recreating mediocrity, through inbreeding. Mantillake, as an educator himself, is especially critical of the deleterious effects of such a dance curriculum on schoolchildren, in promulgating ethnic stereotypes of minorities. Lankans could have studied how India revived and nurtured their vast repertoire of traditions during decolonisation under Nehru’s modern cultural policies, from song to dance, from weaving to painting and sculpture. They had lost some of their dance forms but they had the theoretical texts (shasthriya) and the temple sculpture from which scholar-dancers were able to derive the mudras and poses, create anew the Indian traditions and train the young.
This was possible also because Indian classical forms reach towards the principle of the pose of dynamic equilibrium. Just imagine Siva Nataraja poised on one leg, balancing on a tortoise while dancing with his many arms, beating the hour-glass drum. It’s a life-size bronze icon of Shiva Nataraja that the Government of India gifted to CERN, the centre for the study of quantum phenomena such as the Higgs Boson, in Switzerland. Shiva Nataraja now dances there communing with the quantum energy of the universe.
We can move from the classical to the simplest of Indian folk instruments, the bata-nalava, the bamboo flute of both Krishna and the cow-herd, to understand the richness of Indian performance modes. There is an annual folk festival of flutes of a hundred and one varieties, and folk-group dances of both men and women, who dance for days, with startling Dionysian intensity and joy. Kumar Shahani’s film of this festival is on YouTube, called The Bamboo Flute (2000). In the same film he also has Pandith Hariprasad Chaurasia play his classical flute seated on the floor of his middle-class flat in Mumbai. Perhaps, the British didn’t reach the village folk playing the flute and therefore the unbroken evolution of the form, from the folk (Deshiya), to the most sophisticated of classical forms (Margiya), was possible and is perceptible and audible to this day. This was one of Ananda Coomaraswamy’s key ideas based on his meticulous research.
Perhaps, in the first instance, the dance forms of the folk were very few in Sinhala Buddhist villages (except in rituals of exorcism), regulated by the ethos of the Temple based on the precepts of Theravadha Buddhism, with its emphasis on calming the body and mind in meditation and chanting. Is this why many Buddhists are drawn to Katharagama (a Hindu shrine devoted to the brother of Ganesh, Skanda), and the trance dancing there?). Is this also why Asoka Handagama had an extended sequence of older Dalith men and women dancing together seriously, self-forgetfully, in a secular open air space, after work, on their pay-day, in his film Alborada (2021)? I hesitate though to call it an orientalising moment in the Sinhala cinema because the dancing was given a certain respectful attention. The director’s and Neruda’s fascination with the dancing is quite mutual and rather appealing.
Whatever the case, what appears to happen in the ‘nationalised folk-dance forms’ is that girls especially have become, in my opinion, more and more narcissistic as performers, incited to be ‘sexy’, elaborating a very limited set of gestures and movements, some of which are directly inflected by provocative Indian film dance moves, pure fluff. The Popular Indian film music and dance were originally derived from the four or five classical forms, according to Paul Willemen, who co-wrote the 2-volume Encyclopaedia of Indian Cinema. His argument was that the film music and songs created a new 5th form initially, a hybrid, very outward looking one, aware also of Hollywood musicals from the 1940s. They were performed by highly trained professionals. Now, after globalisation and the internet and social media, the speedy hybridisation cannot any longer be quantified, and doesn’t even need to be for purposes of legitimisation of that once critically maligned popular cinema, because of its transnational reach, domestic social and political power.
Dance Therapy
A Kuchupudi dance teacher in Sydney decided to go back to Kerala, where she was from, and opened a dance studio which I visited once. She was about to start a workshop for a small group of young girls and told me that she was doing dance movements based on different kinds of walking rhythms. She told me to sit and observe but that I could also join in if I felt like it. My friend’s formal training was in Odissi, a classical form but she was dissatisfied with formal rigour and wanted to work as a dance therapist in a looser way, exploring movements, and had thought the many forms of walking in Indian dance would be good to start with.
Some of these are: walking like an elephant, walking like a deer, walking like a floating swan, walking on lotus flowers etc. I had previously seen these in Kumar Shahani’s films on dance, The Bamboo Flute (2000), and Bhavantaran (Immanence, 1991), a tribute to Guru Kelucharan Mahapathra, exponent of Odissi. At the opening of The Bamboo Flute, Alarmel Valli danced a magnificent invocation to Ganapathi (Ganesh), in the open air, near a temple beside a lake. There, this slim dancer also walked, swaying majestically like an elephant, with flute music in the air.
My friend’s workshop on walking was for young girls who were feeling low, withdrawn and depressed. She was interested in rhythmic walking to the beat of drums as a way of activating their feel for walking as such and generate a little energy in their body. She told me that many middle-class Indian mothers now instructed their daughters not to walk with swinging arms, but to keep them still, held beside the body as they walked. That was a code, she said, for restraining the female body of the young girls from using their pelvis in walking, the ‘pelvic walk’ being one associated with sex workers on the streets.
Triviality of Tea dance
When thinking of the triviality of the Tea-dance, these thoughts about dance therapy kept coming to me and I remembered that I found myself joining the girls, walking to the rhythms of the drums and then I found myself crying uncontrollably while still walking to the irresistible drum beats. I remembered that I was neither depressed nor unhappy then and discussed what happened to me with my friend after the class, over a cup of tea. She said that certain drum beats play directly on the nervous system and can touch one deeply, that they are primal vibrations. In Hindu metaphysics, in the beginning was sound. Whereas, according to the Bible, in the beginning was the word.
Trained Indian dancers and ordinary folk across the ages, in villages, towns and cities, have developed dance forms and rhythms, for many occasions and innumerable festivals, with immense intuition and craft skill, which connect deeply with other life worlds. All human communities are known to have danced from the beginning of time. According to anthropologists, two of the most ancient forms of dance are of people moving rhythmically in unison in undulating serpentine lines which become circular. Instead of training young girls to seduce an audience from the early age of six and boys to control them with a stick, even in jest, as in the mindless Sinhala Tea-dance, the Lankan Sinhala Buddhist cultural elite could be a little more mindful in trying to sell Ceylon tea. However, there is now a polished-up version of the Tea-dance (on YouTube, without the kangani), advertised as entertainment for local corporate events, by “Students of State Cultural Centers, Presented by the Ministry of Buddhasasana, Religious and Cultural Affairs.” (To be continued)
Michelle Jayasinghe in her book A Study of the Evolution of Lord Ganesh in Sri Lankan Culture, says that the Hindu Theru Festival was practiced all over Lanka but that the one in Matale at the Arulmigu Shri Muttumariyamman Kovil was special, in that Buddhists also actively participated in it with the Hindu devotees. She adds that it is commonly known that Muslims and Christians also contribute to and participate in it. She also indicates that this festival is of vital importance to the Malaiyaha people of the tea estates, especially given that they have lived and worked in the hill country for nearly two centuries.
“The land was originally part of a paddy field and was gifted by the owner in 1852. The current temple was built in 1874 funded by many devotees. The temple was originally a small statue under a tree prayed by the Hindu people and has been developed by the people in Matale” (The Sunday Observer, 25 February, 2018).
The thought I get from having read Jayasinghe’s cultural study is that there is a rather urgent need to undertake anthropologically based ethnographic field-research, so as to understand how folk from different ethno-religious groups have come together to celebrate five Hindu gods (Shiva, Mahadevi, Ganesh, Skanda, Chandeshvara), by building elaborately decorated chariots for each of them to be paraded through the city, as the major highlight of this festival. Here, the future researchers could also focus on whether the Malaiyaha folk have a unique relationship to this festival, as suggested by Jayasinghe, and if and how the different genders respond to it in their active participation in therapeutic dancing as well.
There is a YouTube film of the Theru festival in Matale where a young woman moves and shakes vigorously in a trance state, while an older man and a woman attend to her with care. This is clearly a therapeutic folk practice (dance) focusing on one single individual, which can’t be commodified. The Kovil itself was also ‘severely damaged’ in the 83 anti-Tamil pogrom. With such a complex history (where ethnicity, politics and religion are enmeshed in desire), the collective festive acts of healing perceptible in the Theru festival in Matale, makes it an iconic multi-ethnic event.
The unusual coexistence of feelings, sensations and emotions, of relaxation and extreme intensity (hanging on hooks, firewalking, trance states), and a continuum of moods between them helps one to observe (on YouTube again) how cultural syncretism comes into life when people mingle in an open way in a fully embodied, mindful, intimate and respectful manner, as in the Matale Theru festive milieu and atmosphere charged with incense, and song.
As Pandith Amaradeva once said, Lanka didn’t have melodic instruments to produce songs (melodies) until they were imported from India. Similarly, in the case of dance, we didn’t have a courtly or a temple tradition to generate classical dance idioms as in the case of Hindu Devadasi and the Persianised Islamic traditions of Moghul India. What we did have were the powerful therapeutic modes, the Kohomba Kankariya ritual, the 18 Sanniyas and daemon masks and the chanting, kavi and drumming. We also didn’t have a martial arts tradition as in Kerala, which contemporary Indian female choreographers have been drawing from in creating modern dance moves, empowering girls and women in India to learn to walk proudly, and defend themselves and enjoy it all as elephants do.
As I was concluding this I saw (on my friend Priyantha Fonseka’s Facebook) some of his clips of the recent Mihindu parade in Kandy celebrating the arrival of Buddhism in Lanka. He also wrote an entry describing the difference between the one he just saw with his children (going past his house) and the ones he remembered from his own childhood. He said, in the past the small perahara started from the temple school where children did kalagedi and lee-keli dances to the sound of drums. The centre piece was a float with statues of Mihindu Thero (son of Asoka), and Thisse as a boy poised to shoot a deer. Such is the parabolic scene of the introduction of avihimsa (non-violence) at the heart of the enlightening religion of Buddhism, to Lanka.
While this same float was there in the contemporary parade, Tisse was played by a real child. But marking a radical change, now there were transvestite and perhaps also transexual drummers and men in sarong and bandanas, drumming bright yellow metallic drums, setting the pace for an irresistible rhythmic walk. The last group were Kavadi dancers, both men and women, clad in red accompanied by a small orchestra of instruments including drums, cymbals, a small horn and even a saxophone (once an instrument prohibited on Radio Ceylon!). The women in bright red saris were balancing very high floral head dresses with ease as they danced. Priyantha concluded with a delightful anecdote. He said that two female spectators nearby began to move restlessly, one seated on her chair having let down her hair and other (having being invited), shooting right into the parade itself, dancing.
As a scholar of theatre, at Peradeniya University, interested in ‘audience participation,’ Priyantha observed that these two women were in their own way undoing the various defence mechanisms and taboos they (the Sinhala folk with their exclusivist ethno-religious identity) had created for themselves, to exclude ‘ethnic others’. It appears then that some of the finest manifestations, actions, of the Aragalaya have sent fresh shoots through the Lankan body politic as a cosmos-polis. Also, perhaps, the folk in Kandy, no doubt long familiar with the Matale Theru festival ethos, were well rehearsed emotionally to make such moves.
Midweek Review
US paying the price for disregarding military advice
Jayasekera
Sri Lanka recently sought Saudi assistance to introduce advance radar technology, capable of detecting approaching targets and drone capability to meet aerial threats. On behalf of the NPP government, that request was made by Deputy Defence Minister Maj. Gen. (retd) Aruna Jayasekera when he met Mohammed bin Abdulrahman Al-Ghribi, Commander of the Royal Saudi Naval Forces, on the sidelines of the World Defence Show 2026 in Saudi Arabia, in February, this year. They also discussed the possibility of Saudi ships visiting Colombo.
Jayasekera also sought training opportunities for SLAF in Saudi Arabia when he met Lt. Gen. Mazyad bin Sulaiman Al-Amro, Commander of the Royal Saudi Air Defence Forces. Jayasekera discussed with Vice Admiral Fahad Al Ghofaily, Deputy Chief of General Staff, the possibility of securing Saudi assistance to surveillance and deep sea operational capabilities of the Navy.
Saudi Arabia has been repeatedly hit by Iran during its counter offensive. In fact, Iran stepped up attacks in the wake of the US bombing of Kharg Island, a major Iranian oil facility. It would be pertinent to mention that Admiral Steve “Web” Koehler, Commander of the US Pacific Fleet, visited New Delhi and Colombo, less than 10 days before the outbreak of war, and here he met both Minister Jayasekera and Defence Secretary Air Vice Marshal (retd) Sampath Thuyakontha. It was Koehler’s second visit after the change of government in Sept. 2024. Don’t forget that it was Koehler’s command that alerted Sri Lanka, on the morning of 4 March, on the sinking of the unarmed Iranian frigate Dena.
The meticulously planned assassination of Iranian Supreme Leader Ayatollah Ali Khamenei on 28 February was meant to bring about a swift regime change and a victorious end to the war. The joint Israeli-US war machine assumed that such a high profile decapitation strike would pave the way for swift public uprising and capitulation of the Iranian government.
The aggressors, quite wrongly, assumed that those who launched the costly protest campaign in Iran, in late December last year, against the unbearable cost of living, would be able to exploit Khamenei’s assassination.
Unpredictable US President Donald Trump was so confident, on the first day of the offensive, that he urged the Iranian military to lay down their arms and its people to take over their government. International media quoted the Republican Chief as having said: “It will be yours to take”.
Trump disregarded his top military adviser, Chairman of the Joint Chiefs of Staff, Air Force General Dan Caine’s warning against attacking Iran. US media reported that Caine, who succeeded Air Force General C.Q. Brown, sacked by Trump in February 2021, warned that war could be risky, potentially drawing the US into a prolonged conflict.
Over two weeks into the war, the Israeli-US assumption seems utterly wrong with those, who genuinely believed in the sure collapse of the Iranian administration following the decapitating strike, are struggling to cope up with the spirited Iranian counter attacks. While enduring a much larger devastating bombing campaign, compared to the 12-day war in June last year, Iran overwhelmed Israel and Gulf countries where powerful US forces were stationed. Their costly missile defences seemed ineffective against Iranian missile and drone salvos that caused unprecedented chaos in the region.
But, what really astonished the Gulf states was Iran’s blockade of the Strait of Hormuz – the only maritime passage between the Gulf and the Gulf of Oman and the route for about a quarter of the global liquefied natural gas and seaborne trade from Gulf countries. This stunned the aggressors and those who blindly backed their despicable strategy.
Iran has categorically denied missile and drone attacks on Cyprus, Azerbaijan and Turkey. If Iran didn’t target them, who did? Whoever staged those attacks, their intention is clear. They want to involve NATO (North Atlantic Treaty Organisation) in the Israeli-US misadventure by hitting NATO members Cyprus and Turkey. Why would Iran attack Turkey against the backdrop of Ankara’s condemnation of Khamenei’s assassination, and also denied the use of its airspace, territory, and territorial waters to the US armed forces for the ongoing war?
The US announcement on March 12 that curbs on Russian oil would be lifted till April 11 underscored the gravity of the situation. Having failed to achieve a swift ‘regime change,’ their much touted primary objective in Operation ‘Epic Fury,’ the US has no option but to swallow its pride and seek Vladimir Putin’s intervention. The US ended with egg on face. It would be pertinent to mention the US sanctioned Russian oil immediately after the launch of Moscow’s Special Operation against Ukraine in February 2022. That ban had been based on the assumption that oil revenue enabled Russia to prolong the war in Ukraine.
Does the 11 April deadline mean that the Israel-US combine seriously believed that Iran could be defeated by that time? Intense media coverage of the conflict indicated that Israel and US objectives in Iran weren’t the same. Regardless of repeatedly vowing to achieve regime change in Iran, the aggressors ended up examining ways and means of exiting the conflict triggered by them. The way Iran has been responding to Israeli-US attacks, the West cannot fully restore Hormuz by the second week of April. Prolong war may force US to extend waiver on sanctioned Russian oil, thereby further strengtheing Putin.
The US-Israeli strategy has suffered in the absence of an anticipated large scale public uprising, in Iran, immediately after the decapitation strike. When that failed to materialise, as expected, the overall picture of the largest ever combined Israeli-US offensive changed.
Unilateral US decision to lift the ban on Russian oil, even temporarily, divided the western grouping backing Ukraine. In spite of the US being a critical member of that grouping, the Iranian action left Trump with no alternative but to ease pressure on global oil markets at Ukraine’s expense. The Europeans realise that the failure to effect regime change may compel Trump to extend waiver on oil sanctions on Russia.
What really went wrong? President Trump has been so confident of Iranian surrender he mocked British preparations for the deployment of aircraft carriers to the Middle East.
“The United Kingdom, our once Great Ally, maybe the Greatest of them all, is finally giving serious thought to sending two aircraft carriers to the Middle East,” President Trump declared on March 8. The humiliating Truth Social post appeared to be influenced by rash thinking.
“That’s OK, Prime Minister Starmer, we don’t need them any longer — But we will remember. We don’t need people that join Wars after we’ve already won!” President Trump ridiculed the British. Reference to the UK as a ‘once great ally,’ underscored the US-UK rift.
But several days later, Trump sought deployment of other navies, including that of the UK to break the Iranian blockade on Hormuz Strait.
Modi phones Pezeshkian
Had the Israeli-US project achieved its primary objective, namely regime change, Indian Prime Minister Narendra Modi wouldn’t have had to eat humble pie after declaring solidarity with Israel, just a few days before the unprovoked war. Prime Minister Modi, on March 12, nearly two weeks after the killing of Supreme Leader Khamenei, phoned Iranian President Masoud Pezeshkian.
Modi had no option but to get in touch with the post Khamenei Iranian leadership amidst growing turmoil in the country over disruption of vital gas and fuel supplies. India made its move as the US declared that New Delhi could turn to Russia for the time being. India desperately needed oil and required them as quickly as possible.
Having elevated India-Israel partnership to the highest level in the wake of Modi’s late February 2026 visit to Tel Aviv, on the eve of the unprovoked attack to decapitate the Iranian leadership, India found itself in an unenviable situation. The two-day visit led to what the two governments called “Special Strategic Partnership for Peace, Innovation and Prosperity.” In other words, the Israelis must have been working overtime on war preparations while Modi and Indian External Affairs Minister Dr. Jaishankar were visiting the Jewish State.
Modi’s call and a couple of calls from Dr. Jaishankar to his Iranian counterpart Abbas Araghchi facilitated the passage of fuel carriers. The US must have been deeply upset by the Indian move but that ensured the BJP, in power since 2014, brought the situation under control for the time being. The truth is India had been compelled to negotiate with Iran and the latter wouldn’t have given assurance regarding safe passage for vessels carrying fuel for India without being adequately compensated.
After rushing to Israel to show their servile loyalty on the eve of launching the unprovoked attack on Iranians, the Indian-Iran deal, in the aftermath of that folly, for safe passage for New Delhi’s vessels, proved that there were limits to the world’s solitary superpower. In the run-up to Modi’s call to President Pezeshkian, the Indian leader came under heavy Congress fire over India’s failure to promptly condemn the assassination of the Iranian Supreme Leader. Initially, the Indian government acted as if Congress criticism were irrelevant but it had to appeal to Iran in the wake of the closure of the Strait of Hormuz.
Iran appeared to have exploited India’s difficulties. Having overlooked India-Israel/US partnership and the sinking of the unarmed Iranian frigate ‘Dena’ on 4 March, Iran’s Ambassador to India, Mohammad Fathali, on 13 March declared their readiness to grant safe passage through the Strait of Hormuz for vessels on their way to India.
Responding to a question from an RT India correspondent, the envoy highlighted that Tehran considered New Delhi as a friend and that there were converging interests between the two countries.
Asked directly whether India would receive safe passage through the Strait, he replied: “Yes, because India is our friend. You will see it within two or three hours.” (RT India is a New Delhi-based, English-language television news channel officially launched in December 2025 by Russian President Vladimir Putin).
At the time Israel-US unleashed war on Iran, India wouldn’t have anticipated such a scenario-direct negotiation with Iran to secure energy supplies and the US having to waive the ban on Russian oil sales. How would India-Iran deal on safe passage for energy carriers impact on India-Israel/US relations?
Sri Lanka, rattled by the developing situation, swiftly followed suit to explore the possibility of securing Russian oil. Russian Ambassador in Colombo Levan Dzhagaryan, on the invitation of the government, met Foreign Minister Vijitha Herath, at the Foreign Ministry, and assured the Minister Moscow would be informed. However, whether that meeting would produce results, as desired by Sri Lanka, is not yet known. But, Sri Lanka, trapped in the US Indo-Pacific strategy, seems utterly helpless as President Trump’s unprovoked gangster-type actions roiled the world. Ambassador Dzhagaryan, who had served as Russia’s top envoy in Iran, from 2011 to 2022, during a recent interview with the writer explained how the West sought to defeat Russia in Ukraine and the events leading to the Special Military operation in February 2022.
Gulf States in turmoil

Dzhagaryan
The stepped-up US naval build-up against Iran made it clear that a combined Israel-US offensive was inevitable. Against that background, the significance of an invitation received by the Colombo-based media to meet UAE Ambassador in Colombo, Khaled Nasser Al Ameri, in late February, this year, was realised only after the eruption of the war.
Ambassador Al Ameri, who had been here since February 2022, never called such a meeting before during 25 February dinner meeting at Cinnamon Life at City of Dreams discussed issues amidst rising tensions. The writer was among the invited along with Kesara Abeywardena, Editor, Daily News, and Nisthar Cassim, Editor, Daily FT. Perhaps the Ambassador felt the need to comprehend the pulse of the Colombo media due to the presence of a significant Sri Lankan community employed in his country.
The Gulf countries that accommodated US forces arrayed against Iran never expected Tehran to go the whole hog. Both the US and Gulf countries obviously miscalculated Iranian determination in the face of unprovoked aggression. They had to pay a very heavy price but none more so than the UAE. The Iranians shattered the myth of their invincibility due to the deployment of costly US armaments.
Paula Hancocks reported for CNN on 10 March that more than 1,700 missiles and drones had been fired towards the UAE since the war began. Quoting the UAE Defence Ministry, Hancocks said that more than 90% of them had been downed by interceptors, fighter jets and helicopters.
President Trump admitted in an interview with CNN’s Jake Tapper recently that Iran’s willingness to strike its Arab neighbours had been his biggest surprise of the war. But, faced with relentless Israeli-US offensive, Iran couldn’t have endured the pain without inflicting losses on all those arrayed against the country. The Iranian reaction must be examined taking into consideration the killing of the country’s Supreme Leader, some of his family as well as top military leaders.
The US-led coalition will eventually overwhelm Iran but the rapidity with which that country hit back even after losing the top leadership may embolden those opposed to US strategies. That is the undeniable truth. The latest Israeli and US claims of targets taken out in Iran cannot be discussed without taking into account their claims last June. During the 12-day war against Iran, Israel and US launched massive attacks but the retaliatory campaign launched by Iran after 28 February onslaught proved that debilitating losses couldn’t be inflicted by air campaigns alone.
UAE and others had learnt a bitter lesson by being part of Israeli-US strategy meant to overwhelm Iran. They had proved that Iran couldn’t be subdued the way the US succeeded in Venezuela in January this year. Venezuela appeared to have reached a consensus with the US following the abduction of its President Nicolas Maduro. The speed the new Venezuela leadership switched its allegiance to the US is not surprising though disappointing.
“I thank President Donald Trump for the kind willingness of his government to work together,” Rodríguez posted on X on 5 March, in perhaps her most shameless act of kneeling since Maduro’s abduction. But, in Iran, the attempted regime change operation in spite of it being overwhelming with superior firepower had been thwarted by that country. Their retaliation has exposed the weakness in the overall US-led defence of what can be termed Gulf Arab countries.
The recent relocation of a significant part of the US anti-missile system deployed in South Korea, particularly to meet the nuclear armed North Korean threat underscored the inadequacy of overall defence of the region at the time Israel-US attacked Iran. Foreign media reported South Korea protesting against the US move though it couldn’t interfere in the US action.
Status of Iranian proxies
The Lebanese armed group Hezbollah reached a ceasefire agreement with Israel in November 2024, following year-long clashes. In spite of the ceasefire, according to international media, Israel continued military presence in that country and there were numerous ceasefire violations. However, Hezbollah largely abided by the ceasefire until the assassination of the Iranian Supreme Leader.
Hezbollah resumed large scale attacks on Israel following the 28 February attacks. Combined Iran-Hezbollah attacks on Israel caused significant trouble. Israel launched retaliatory strikes and expanded ground operations in Lebanon where over a million people were displaced amidst massive destruction of infrastructure.
The French offer to arrange direct talks between Israel and Lebanon to find a lasting solution to the developing crisis seems irrelevant as long as Israel-US action continues against Iran. The issue at hand is the Israel’s desire to obliterate Iran with US support. US media, particularly CNN, reported how the American public resented the expanding US role in the conflict, with Trump issuing contradictory statements regarding US objectives.
Hamas, whose October 2023 raid on Israel resulted in the ongoing conflict, appeared to have surprised Iran with its recent plea to Tehran not to attack Gulf Arab countries in retaliation for Israeli-US aggression. Iran simply ignored Hamas appeal.
Iran should be held responsible for pursuing destructive strategy in the region by sponsoring Hamas in Gaza, Hezbollah in Lebanon and Houthis in Yemen. The Israeli military action that followed the unprecedented October 2023 Hamas raid that caused well over 1,000 Israeli deaths weakened all Iran backed groups. Iran, in a way, used these groups as a buffer against the Jewish State. Lebanon, too, is a victim of Iranian strategy that empowered Hezbollah to take on Israel. US backed Israeli actions cannot be discussed under any circumstances turning a blind eye to Iranian funding of Hamas, Hezbollah and Houthis fought back in whatever way possible. People have forgotten President Ranil Wickremesinghe’s ridiculous declaration in late December 2023 that he would deploy an Offshore Patrol Vessel (OPV) in the Red Sea in support of US-led efforts to counter Houthi attacks on the vital shipping lane.
In spite of reports and claims of the Sri Lanka Navy sending an OPV there, actual deployment never took place. Sri Lankan vessels are not equipped to face possible missile and drone threats and in case of deployment would have been vulnerable to Houthi such attacks.
By Shamindra Ferdinando
Midweek Review
Digital Transformation in the Global South: Understanding Sri Lanka through India AI Impact Summit 2026
Artificial Intelligence has rapidly moved from being a specialised technological field into a major social force that shapes economies, cultures, governance, and everyday human life. The India AI Impact Summit 2026, held in New Delhi, symbolised a significant moment for the Global South, especially South Asia, because it demonstrated that artificial intelligence is no longer limited to advanced Western economies however can also become a development tool for emerging societies. The summit gathered governments, researchers, technology companies, and international organizations to discuss how AI can support social welfare, public services, and economic growth. Its central message was that artificial intelligence should be human centered and socially useful. Instead of focusing only on powerful computing systems, the summit emphasised affordable technologies, open collaboration, and ethical responsibility so that ordinary citizens can benefit from digital transformation. For South Asia, where large populations live in rural areas and resources are unevenly distributed, this idea is particularly important.
One of the most important concepts promoted at the summit was the idea of “people friendly AI.” This means that artificial intelligence should be accessible, understandable, and helpful in daily activities. In South Asia, language diversity and economic inequality often prevent people from using advanced technology. Therefore, systems designed for local languages and smartphones play a crucial role. When a farmer can speak to a digital assistant in Sinhala, Tamil, or Hindi and receive advice about weather patterns or crop diseases, technology becomes practical rather than distant. Similarly, voice based interfaces allow elderly people and individuals with limited literacy to use digital services. Affordable mobile based AI tools reduce the digital divide between urban and rural populations. As a result, artificial intelligence stops being an elite instrument and becomes a social assistant that supports ordinary life.
Transformation
The influence of this transformation is visible in education. AI based learning platforms can analyse student performance and provide personalized lessons. Instead of all students following the same pace, weaker learners receive additional practice while advanced learners explore deeper material. Teachers are able to focus on mentoring and explanation rather than repetitive instruction. In many South Asian societies, including Sri Lanka, education has long depended on memorisation and private tuition classes. AI tutoring systems could reduce educational inequality by giving rural students access to learning resources similar to those available in cities. A student who struggles with mathematics, for example, can practice step by step exercises automatically generated according to individual mistakes. This reduces pressure, improves confidence, and gradually changes the educational culture from rote learning toward understanding and problem solving.
Healthcare is another area where AI is becoming people friendly. Many rural communities face shortages of doctors and medical facilities. AI-assisted diagnostic tools can analyse symptoms or medical images and provide early warnings about diseases. Patients can receive preliminary advice through mobile applications, which helps them decide whether hospital visits are necessary. This reduces overcrowding in hospitals and saves travel costs. Public health authorities can also analyse large datasets to monitor disease outbreaks and allocate resources efficiently. In this way, artificial intelligence supports not only individual patients but also the entire health system.
Agriculture, which remains a primary livelihood for millions in South Asia, is also undergoing transformation. Farmers traditionally rely on seasonal experience, but climate change has made weather patterns unpredictable. AI systems that analyze rainfall data, soil conditions, and satellite images can predict crop performance and recommend irrigation schedules. Early detection of plant diseases prevents large-scale crop losses. For a small farmer, accurate information can mean the difference between profit and debt. Thus, AI directly influences economic stability at the household level.
Employment and communication
Artificial intelligence is also reshaping employment and communication. Routine clerical and repetitive tasks are increasingly automated, while demand grows for digital skills such as data management, programming, and online services. Many young people in South Asia are beginning to participate in remote work, freelancing, and digital entrepreneurship. AI translation tools allow communication across languages, enabling businesses to reach international customers. Knowledge becomes more accessible because information can be summarised, translated, and explained instantly. This leads to a broader sociological shift: authority moves from tradition and hierarchy toward information and analytical reasoning. Individuals rely more on data when making decisions about education, finance, and career planning.
Shared conditions
The impact on Sri Lanka is especially significant because the country shares many social and economic conditions with India and often adopts regional technological innovations. Sri Lanka has already begun integrating artificial intelligence into education, agriculture, and public administration. In schools and universities, AI learning tools may reduce the heavy dependence on private tuition and help students in rural districts receive equal academic support. In agriculture, predictive analytics can help farmers manage climate variability, improving productivity and food security. In public administration, digital systems can speed up document processing, licensing, and public service delivery. Smart transportation systems may reduce congestion in urban areas, saving time and fuel.
Economic opportunities are also expanding. Sri Lanka’s service based economy and IT outsourcing sector can benefit from increased global demand for digital skills. AI-assisted software development, data annotation, and online service platforms can create new employment pathways, especially for educated youth. Small and medium entrepreneurs can use AI tools to design products, manage finances, and market services internationally at low cost. In tourism, personalized digital assistants and recommendation systems can improve visitor experiences and help small businesses connect with travelers directly.
However, the integration of artificial intelligence also raises serious concerns. Digital inequality may widen if only educated urban populations gain access to technological skills. Some routine jobs may disappear, requiring workers to retrain. There are also risks of misinformation, surveillance, and misuse of personal data. Ethical regulation and transparency are therefore essential. Governments must develop policies that protect privacy, ensure accountability, and encourage responsible innovation. Public awareness and digital literacy programs are necessary so that citizens understand both the benefits and limitations of AI systems.
Beyond economics and services
Beyond economics and services, AI is gradually influencing social relationships and cultural patterns. South Asian societies have traditionally relied on hierarchy and personal authority, but data-driven decision making changes this structure. Agricultural planning may depend on predictive models rather than ancestral practice, and educational evaluation may rely on learning analytics instead of examination rankings alone. This does not eliminate human judgment, but it alters its basis. Societies increasingly value analytical thinking, creativity, and adaptability. Educational systems must therefore move beyond memorization toward critical thinking and interdisciplinary learning.
In Sri Lanka, these changes may contribute to national development if implemented carefully. AI-supported financial monitoring can improve transparency and reduce corruption. Smart infrastructure systems can help manage transportation and urban planning. Communication technologies can support interaction among Sinhala, Tamil, and English speakers, promoting social inclusion in a multilingual society. Assistive technologies can improve accessibility for persons with disabilities, enabling broader participation in education and employment. These developments show that artificial intelligence is not merely a technological innovation but a social instrument capable of strengthening equality when guided by ethical policy.
Ultimately, the India AI Impact Summit 2026 represents a symbolic shift in the global technological landscape. It indicates that developing nations are beginning to shape the future of artificial intelligence according to their own social needs rather than passively importing technology. For South Asia and Sri Lanka, the challenge is not whether AI will arrive but how it will be used. If education systems prepare citizens, if governments establish responsible regulations, and if access remains inclusive, AI can become a partner in development rather than a source of inequality. The future will likely involve close collaboration between humans and intelligent systems, where machines assist decision making while human values guide outcomes. In this sense, artificial intelligence does not replace human society however transforms it, offering Sri Lanka an opportunity to build a more knowledge based, efficient, and equitable social order in the decades ahead.
by Milinda Mayadunna
Midweek Review
‘Conversational reading’ with children
Enhancing Sensibility
In our contemporary culture, we have lost our age-old tradition of intergenerational transmission of stories through spoken word, and our children have lost their romance with the printed word. These were the observations made by several learned contributors to this journal in recent times. In this context, I was interested in reading the informative article titled, ‘The Art and Science of Communicating with Your Little Child’ [The Island, March 5, 2026] by senior Paediatrician Dr. B. J. C. Perera, in which he underscores the significance of meaningful communication of children, mostly with their parents, in designing the ‘architecture of their minds’, a task which cannot be served by apps, vocabulary flashcards, or educational television. Dr. Perera, has drawn a consilience between science and sensibility.
While acknowledging the developmental benefits of appropriate social interactions, stories listened to and read by children in their formative years, I wish to address the allied topic of conversational reading [also known as dialogic or interactive reading] which provides a wider area of growth and sensibility. Not pretending it to be a novel idea, I write with the hope of raising the awareness of parents, grandparents and teachers alike, of the wider scope of the topic, in view of recent research of its developmental benefits for children,
Nowadays, children spend countless hours immersed in electronic media [e. g. smart phones, social media, gaming etc.] without guidance from parents who are occupied with busy work schedules. Children have less time for reading outside the school curriculum and to have a meaningful dialogue. While not denying the immense benefits of technological advances, social media mainly provide sensation and impression, offering less depth and complexity of thought. They also provide an escape from a ruthlessly competitive education system with tuition outside school hours and burdensome homework. It is now becoming increasingly evident that overindulgence in social media use has the potential to cause pervasive detrimental effects on children relating to their emotional stability, impulse control, sleep pattern and interpersonal skill.
Before embarking on the subject of Conversational Reading and its developmental benefits, I wish to briefly address the topics of intergenerational storytelling and reading.
Intergenerational Story-telling
The tradition of intergenerational storytelling is a universal exercise, perhaps dating back to the development of language itself. Typically, stories are told for transferring information or education or for entertainment. Early humans such as the Aboriginal People of Australia, who lived before the development of the written word, story-telling by tribal elders [‘knowledge keepers’] was the primary mode of transmission of knowledge, values and life lessons. It was a powerful tool for education, intertwined with art, songs and dances, fostering beliefs about creation, ancestral spirits, and connection to the land. The stories helped to pass down generations, a sense of cultural identity and the need to live in harmony with each other and with the environment.
Story-telling through Printed Word
Following the development of the written word by Sumerians in Mesopotamia around 3500 – 3200 BCE and printing on paper by the Chinese in 868 CE, stories were delivered to some extent through the printed word. The first printed children’s story on paper, ‘Orbis Sensualium Pictus’ [The World of Things Obvious to the Senses drawn in Pictures’] published in 1658 by John Amos Comenius, the Czech educator, was an educational book with illustrations that inspired joyful learning in children. Since then illustrated story books were marketed for pleasure reading. Combining pictures with words became a delightful way to tell a story, as in the fairy tales by Hans Christian Andersen, Alice’s Adventures in Wonderland by Lewis Carroll and The Tale of Peter Rabbit by Beatrix Potter. Stories were presented in both prose and verse.
We Sri Lankans are endowed with a wealth of children’s literature pioneered by such literary figures as Kumaratunga Munidasa, Ananda Rajakaruna, Tibetan [Sikkimese] monk Rev. S. Mahinda, V. D. De Lanarolle, Piyadasa Sirisena, G.H. Perera and others. They transformed folk tales into prose and poetry for supplementary reading. Edwin Ranawaka translated children’s stories from English to Sinhala with modifications to suit the local readership. They were men of vision who inspired the young with their literary work aimed at enhancing their creativity, sensitivity and tranquillity to prepare them for the challenges of the future. Our literary icon, Martin Wickremasinghe, was ahead of his time in recognising the importance of children’s literature and its positive impact on their psychosocial and intellectual development. In his book ‘Apey Lama Sahithyaya’ [Our Children’s Literature] in the immediate post-independent era he made the astute observation that a nation without children’s literature rooted in its heritage may face intellectual and moral decline. Wickremasinge regretted that despite the above contributions, we have been slow in developing a children’s literature of our own, although such a literary genre has long been established in the west.
I apologise for not being able to add to the above any Tamil authors of children’s stories due to my lack of knowledge.
Regular exposure to reading books has a long list of benefits for children: reading expands exposure to language and new vocabulary, builds foundational skills such as prediction, sequencing, and summarising, and introduces characters and worlds far beyond a child’s family or neighbourhood. Reading is a powerful technique in broadening social, emotional and cognitive development of children.
Conversational Reading
Recent research in childhood education and psychology has shown that conversational reading with children in their early formative years [in the main the pre-primary and primary school years] can both broaden and deepen the already known developmental benefits of the reading experience.
Conversational reading is the art of reading to and reading with children of an age appropriate piece of prose or verse by an adult, in a two way interactive process, exploring their thoughts and feelings about what is read and helping them to articulate their views within their capacity. It is fundamentally different from simply reading the words in a book to a child. It promotes the use of open-ended questions to create conversations while reading. In this dynamic, the child and the adult [parent, grand-parent, or teacher] contribute to the conversation in equal parts. Conversational reading in the school setting with a group of children offers greater benefits as it encourages discussion amongst them.
Research findings on conversational reading shows a wide range of developmental benefits – cognitive, emotional, and social.
Significant improvements in language development, especially in the areas of expressive vocabulary, word acquisition and sentence structure through modelling and meaningful conversations.
Such meaningful conversations enhance reading comprehension by reflection on characters and events and encourage critical thinking by looking beyond the narrative. Their active participation increases their imagination and creativity and their motivation to read.
Children being active participants, rather than passive listeners, improve their communication skills and encourage respectful discourse and help raise their self-esteem.
It enhances social and emotional understanding through exploration of feelings and relationships, being insightful of others’ perspectives and the development of empathy.
It enables strengthening of emotional bonds with adults through meaningful dialogue.
It is a joyful exercise that facilitates learning.
Reading with children and talking with them about what matters is more important than ever before. Reading fluency, comprehension, and ability to relate the ideas in a story to yourself and the wider world are the building blocks of imagination, empathy, critical thinking, and creativity—all crucial qualities which give children the ability to better understand themselves and others and to find their place in the world.
by Dr Siri Galhenage,
MBBS, DPM, MRCPsych, FRANZCP
Psychiatrist [Retd]
-
News5 days agoCIABOC questions Ex-President GR on house for CJ’s maid
-
News6 days agoSri Lankan marine scientist Asha de Vos honoured at UNGA opening
-
News6 days agoAustralian HC debunks misleading travel risk claims for Sri Lanka
-
News4 days agoBailey Bridge inaugurated at Chilaw
-
Latest News7 days agoWednesdays declared a government holiday with effect from 18th March
-
News4 days agoPay hike demand: CEB workers climb down from 40 % to 15–20%
-
News3 days agoCIABOC tells court Kapila gave Rs 60 mn to MR and Rs. 20 mn to Priyankara
-
Editorial5 days agoCouple QR-based quota with odd-even rationing

