Connect with us

Features

THE SPIRIT OF TOLERANCE INGRAINED IN BUDDHISM

Published

on

(By Desamanya K.H.J. Wijayadasa, former Secretary to the President)

Tolerance means sympathetic understanding

Tolerance means the ability to live with others who hold different views, and perhaps follow different ways of life that arise from such views; without interfering with them or attempting to force one’s own ideas and ways on them. Just as a living organism tolerates and adapts itself to a certain degree of variation in its environment, or to the intrusion of other organisms, so in society man has to learn to tolerate others whose opinions and habits are not the same as his own, and may even be distasteful to him. In essence it is the practice of non interference. To put it simply it is a matter of “live and let live”.

Tolerance can vary from factor to factor such as race, religion, colour and caste as well as smell, food and dress. It has been said that “one man’s meat is another man’s poison”. In Latin, “to tolerate” means “to bear”. In English it means, “to allow or permit negatively by not preventing” or simply tolerance means “the ability to put up with”. Accordingly, religious tolerance amounts to allowing the existence of beliefs, practices or habits differing from one’s own or sympathetic understanding of other’s beliefs. One of the crucial tests of a civilized man is to be able to live in amity with those whose religions, customs and total world view are different from his own. In other words, it’s the degree of one’s ability to “agree to disagree”.

 

The Buddhist concept of tolerance

The noble concept of Buddhist tolerance began with the Buddha himself. A striking instance is found in the Siha Sutta of the Anguttara Nikaya where General Siha a lay adherent of the Niganthas (Jainas) became a convert to Buddha Dhamma and in his enthusiasm wanted to take refuge in the Triple Gem then and there. But the Buddha cautioned him to consider the new doctrine carefully before committing himself; because its tenets were strange to him. He also advised General Siha not to withdraw his support from the “Naked Ascetics” completely, but to continue providing them with alms. In fact from the time of the Buddha, Buddhism made no charismatic claim to be the sole creed or the way of life for humanity. True Buddhist tolerance as practiced by the Buddha himself would allow others to hold and follow whatever beliefs they choose, so long as they are incapable of realizing any higher truth. So much so that the Buddha had admonished his disciples not to get angry if anyone should speak against the Buddha or his Doctrine. Therefore, it is no exaggeration to state that the hallmark of Buddhism has always been tolerance as seen from beginning to end.

It is noteworthy that, when western thinkers first became acquainted with Buddhism one of the features which impressed them most was its tolerance. As an example of this they would quote the Asokan edicts wherein the Emperor urges that all religious sectarians should be accorded respect in so far as their teachings were worthy of respect and that they should be allowed to hold their views and express them without restraint. Buddhist tolerance is rooted in the fact that there is no compulsion whatsoever to accept its teachings. Buddhism presents the truths of existence and the remedy for suffering, offering them to us for consideration. It then leaves the choice to the individual to either accept what it teaches or reject it. The Buddha advised his followers to respect and honour whatever was worthy of respect in other systems while rejecting that which was harmful and unworthy. In all probability, it was because there was such a thing as wrong belief that he had to place “Right Belief” at the head of the Noble Eightfold Path.

It is widely accepted that Buddhism is an extremely tolerant religion and during the two and a half millennia of its historical existence it has exhibited tolerance unparalleled in any other creed. Buddhist tolerance is a phenomenon securely enshrined in the principle of freedom of thought. The principle of freedom of thought was not only accepted by the Buddha but also actively protected through out the forty five years of his earthly ministry. In the Kalama Sutta which can be described as “Humanity’s Charter of Freedom” he advised the Kalamas whose minds had been confused by the dogmatic assertions and exclusive claims of the sectarian teachers of that period; not to go by hearsay, nor to rely on tradition, nor even on inference, nor to defer out of respect to the opinions of the professionally religious. He urged them to submit all teachings to the test of personal experience and to reject those which were condemned by the wise and which would when followed and put in practice conduce to loss and suffering.

The greatest historical achievement of Buddhism is that the propagation of the Dhamma was never done forcibly and violently as in other religious. It was always done peacefully, serenely and non aggressively. Buddhism was for centuries in possession of almost unlimited political influence, but not once did it invoke the help of state authority in dealing with its enemies. Even in lands where an ardently Buddhist monarch ruled over a devout people, the sole armour of a warrior of the Dhamma was reason and his only weapon persuasion, as he endeavored with “winning words to conquer willing hearts”. In Buddhism there is no persecution mania nor proselytization mania. Tolerance is firmly embedded in Buddhism via peaceful co-existence and democratic methodology. Prime Minister Jawaharlal Nehru has said that; “if any question has to be considered, it has to be done peacefully and democratically in the way taught by the Buddha”. Tolerance emanates from the fact that embracing Buddhism is purely voluntary; there is no compulsion whatever. Venerable Dr. Walpola Rahula Thero has said that; “the teaching of the Buddha is qualified as “Ehi Passiko”, which means inviting you to come and see but not to come and believe”.

 

Loving kindness and compassion are the antidotes for intolerance

The Buddha’s message of loving kindness and compassion was universal. He taught his followers to show the same tolerance, forbearance and brotherly love to all men without distinction, and an unswerving kindness towards the members of the animal kingdom. The Buddha sowed tolerance in full measure through every word of his teachings and reaped ultra tolerance in multiple measure. Buddhism contains an excellent code of morals which evokes loving kindness and compassion as well as self restraint and discipline capable of invoking tolerance enshrined in the “panchasila” or the five precepts, the “Brahmavihara” or the four sublime states, the “dasa paramita” or the ten transcendal virtues and the “arya ashtangika marga” or the Noble Eightfold Path. The Buddha has said that any person who observes the five precepts becomes a virtuous person or a person of high morality. Practicing morality and good ethical behavior can lead us to a calm and contented sublime state of mind.

Man is a mysterious being with inconceivable potentialities. Latent in him are both saintly characteristics and animal tendencies. Buddhism teaches those who desire to remove the latent vices and cultivate the dormant virtues to practice the Brahmavihara or four sublime states; also referred to as modes of sublime conduct or divine abodes. These virtues would invariably elevate man. They make one divine in this life itself. They can make one tranquil, serene and tolerant. The four sublime states are; Metta or loving kindness, Karuna or compassion, mudita or appreciative joy and Upekkha or equanimity. The most powerful and destructive vice in man is anger. The sweet virtue that subdues this evil force and sublimes man is Metta or loving kindness. The Buddha has admonished that anger can only be conquered by love; as reflected in verse 5 of the Dhammapada as follows.

“Nahi Verena Verani – sammantidha kudachanam;

Averenacha sammanti – esa dhammo sanatanno”.

This means; “hatreds never cease through hatreds in this world. Through love alone they cease. This is an eternal law”. Cruelty is another vice that is responsible for many horrors and atrocities prevalent in the world. Compassion or Karuna is the obvious antidote. Karuna teaches one to be fully compassionate; in other words just to forget and forgive. The Buddha has admonished that hatred can only be appeased by not harboring hatred in verse 4 of the Dhammapada as follows.

“Akkochchi mam avadhi mam – agini mam ahasi me;

Yetam na upanayhanti – veram tesu pasammati”.

This means; “he abused me, he beat me, he defeated me, he robbed me. In those who do not harbour such thoughts, hatred is appeased”.

 

Jealousy is another horrible vice that poisons one’s system and leads to unhealthy rivalries and dangerous consequences. The most effective remedy for this evil is the practice of appreciative joy or Mudita. Attachment to the pleasurable and aversion to the non pleasurable are two universal characteristics that disturbs the mental equipoise of man. They can be eliminated by developing equanimity or upekkha. The most destructive forces that emanate in the human mind are anger, hatred and cruelty. The root causes of these evils are ignorance and lack of tolerance.

Buddhism whilst stifling the evil forces of ignorance, lust and hatred advances extreme tolerance which precludes any possibility of violence being used even for the advancement of its own tenets. Century after century in almost all Buddhist countries across Asia the strength which motivated and powered the messenger of the Dharma is not the restless and tumultuous energy of hate but the placid and serene power of loving kindness, compassion, appreciative joy and equanimity coupled with extreme tolerance or intense sympathetic understanding.



Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Features

NPP govt. and its take on foreign relations

Published

on

by Neville Ladduwahetty

Following President Anura Kumara Dissanayake’s visit, first to India and then to China, Foreign Policy analysts and Commentators of repute have cautioned the NPP government the need to exercise BALANCE particularly in respect of its relations with India and China. The question is how balancing could be the guiding policy in Sri Lanka’s relations with India and China, when balancing is only a strategy? For instance, is the prospect of a 200,000 barrels a day refinery by China in Hambantota to be balanced by a prospective refinery by India in Trincomalee even if it is not in Sri Lanka’s best interests? Is this what some commentators call “pragmatic balancing”?

Sri Lanka’s policy regarding relations with other countries is stated at times as Non-Aligned and neutral at other times depending on the occasion and the forum. In the Joint Statement with China, the Policy is Non-Aligned. During a press conference, Foreign Minister Vijitha Herath made comments that undoubtedly amounted to “reaffirmation of Neutrality” according to a report in the Daily FT (Oct. 9, 2024). Such inconsistencies are not in the best interest of relations with India or China or with any other country. It is therefore imperative that the NPP government adopts a Policy and conducts its affairs in a manner that abides by the stated Policy if its credibility is to be respected

OBJECTIVES to PRECEEDE POLICY

However, whatever policy the NPP government adopts, what needs to be understood is the fundamental premise that prior to developing a Policy there has to be a clear and unambiguous Objective. For instance, the Foreign policy of India is often expressed as “Neighbourhood First”, and Security and Growth for All in the Region (SAGAR). Such a policy would entitle India to realise its objective of being accepted as a Regional Power in South Asia and therefore recognised as a global power where its currency is internationally recognised, a place in the UN Security Council, etc., and other symbols of a global power. On the other hand, China’s objective is to become first among equals among global powers. The Policy to achieve such an objective is its Belt and Road Initiative.

Similarly, the US Declaration of Independence sets out its objective as being: “We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty and the pursuit of happiness. That to secure these rights governments are instituted among men ….”

It is therefore clear that the Objective of a Nation is a declaration of the goals the Peoples of a Nation craft for themselves. Therefore, Sri Lanka has to define unambiguously its Objectives. To state that Sri Lanka’s Objective should be based on Self-Interests is to state the obvious because Self-Interest is what drives Foreign Relations. Foreign Policy of a Nation is how it conducts itself in its relations with other Nations in the process of pursuing its Objectives. For instance, the Objective of the NPP Government is to create “A thriving Nation and a beautiful life”. Thus, having declared its Objective, the NPP government has to decide whether a Foreign Policy of Non-Alignment, Neutrality or any other would enable it to realise its stated Objective of a thriving Nation and a beautiful life.

On the other hand, balancing is not an objective nor is it a policy. It is only a Strategy that could be resorted to within the context of Non-Aligned or Neutral Policies. Thus, its application is limited in scope to specific countries such as India and China and to infrastructure projects as part of Balancing interests of geopolitical rivals at a cost to Sri Lanka’s national interests.

NON-ALIGNMENT v. NEUTRALITY in PRACTICE

From a security perspective, non-alignment does not guarantee territorial inviolability. On the other hand, a neutral state is protected by international law. Therefore, neutrality offers greater guarantees in respect of territorial inviolability. Furthermore, since Neutrality defines duties and responsibilities of a Neutral State, other Nations are forewarned of what to expect from Sri Lanka – in short there are no surprises nor is there a need to go out of its way to ensure the security of India or any other State. This fosters trust and credibility among nations. However, if any country decides to violate Sri Lanka’s territory for whatever reason, as it was when India violated Sri Lanka’s air space, Sri Lanka has to accept the fact that no one would be coming to its defence other than the protection of International Law.

The real test between Non-Alignment and neutrality is when it comes to infrastructure projects. Furthermore, under a Policy of Non-Alignment, infrastructure projects invariably become part of balancing and therefore end up with unsolicited proposals, as in the past. Attempts to balance the refinery in Hambantota by China that was reported to have been based on expressions of interest called for by Sri Lanka, with a possible Refinery in Trincomalee for India would be unsolicited and to different standards. A variation to the theme of unsolicited projects is to tempt Sri Lanka by funding projects that serve the interests of the funding agency and not that of Sri Lanka.

On the other hand, a policy of neutrality requires that strict and open procedures are followed in order to ensure that all are treated as equals. This makes it imperative for Sri Lanka to first define the scale and scope of the project and call for Expressions of Interest (EOI) from parties for evaluation in a transparent and open manner. Thus, practices that require a Neutral State to adopt fosters Credibility and Trust in the eyes of other Nations; characteristics critically needed to create a Thriving Sri Lanka. These characteristics together with reliance on International Law become the combined armory of a Neutral State such as Sri Lanka that is relatively small, but strategically located for aspiring Global Powers to go out of their way to foster abiding relations.

CONCLUSION

The foreign policy options explored and commented on by analysts, think tanks and during panel discussions are; Non-Alignment, Neutrality, Balancing and Self- Interest, etc., not realising that some proposed Policies, such as Balancing, are not Policies but Strategies. These explorations fail to define the objective that determines which policy to adopt as in the case of India, China and the USA cited above. Additionally, the context in which the Policy works, becomes a factor that shapes and Influences Policy. In the particular context of Sri Lanka, its strategic location that is akin to a key stone in the arch of Indian Ocean Rim countries in the geopolitical equation has molded Sri Lanka as a Nation State over Millennia to an extent that its geographical size has become a secondary factor.

In such a context, its security, and the goal set by the NPP government of a “Thriving Nation and a beautiful life” is best served by international law and the Soft Power of a neutral state that requires it to conduct its International Relations in an open and Transparent manner that ensures equality among Nations in a manner that fosters Trust and Credibility. The dividends from such an approach would foster a “Thriving Nation”.

Continue Reading

Features

Appropriate scaled-down celebration; probable statesman; misinterpretation

Published

on

Independence Day parade

This year the scaled-down Independence Day celebrations were just right. There was pageantry but no pomp. We must celebrate Independence Day and fortunately it was done. Every item was commendable: the mixed in race and gender choirs rendering so well the National Anthem, the Jayamangala Gatha and chant of blessing, directed at the President. Cass’ thought that after a long time he really deserved these chants of blessing, and good fortune for the country too. The National Anthem was sung in Tamil too by students. The President’s address was excellent in substance and delivery. The cultural event was superb. The best was that no armed vehicles drove past.

Statesman

A niece sent Cassandra a video clip of Prez AKD being mobbed – joyfully, admiringly, affectionately – on a recent visit to Velvataturai. He just got into the crowd, shook hands, patted little ones and posed for innumerable selfies, all smilingly with not a trace of self-promotion. He was just one of them. To have Tamils, Muslims, Catholic priests and nuns, Hindu dignitaries greeting him gladly brought tears to Cass’ eyes – tears of joy and the fact of reconciliation being evidently shown by the Tamil people. Accompanying the video Cass’ niece wrote: “Never in my wildest dreams would I have ever thought a Sinhala leader would be made so welcome in the North. They seemed to love him. He definitely has qualities of a leader.” And then she adds: “But I seriously fear for his safety, the way he is running around.” Agreed but not with crowds in the North, now that the suicide bombers are no more (or so we hope).

Judging the President and his manner of presenting himself (behaviour for short) locally and overseas in India and China within one hundred and something days of becoming Prez of the country, Cassandra declares she at last sees a potential statesman in him.

The only statesman we have had so far – D S Senanayake was a person of the people by his actions, notwithstanding his exclusive ancestry. He came from a land and plumbago mine owning, well to do family, but felt sincerely for the common people and hence his foremost policy being agriculture, since food is one of the three requirements for basic life. Air is free, and unpolluted then; water is/was plentiful through rain or containment in wewas, the largest of which he got constructed in Gal Oya, Ampara. DS seemed happiest when surrounded by villagers.

AKD was born to a simple family – but of integrity and worth – and thus he remains honest, simple, sincere, with very high ideals and love for Sri Lanka and its people, determined to do well by them. His head has definitely not been turned or swollen by the obvious adulation shown by our people and the VVIP welcome received in the two countries that dominate the world now. That is almost a humanely impossible achievement but he has succeeded in keeping his head while most other leaders before him lost theirs. That was principally because leaders of the past, starting from SWRD, had themselves and their political success in mind, later added to by greed of enrichment.

These qualities so far are missing in AKD and thus Cassandra’s prophecy – he will reach statesmanship because he has the qualities inherent in him and he gives the promise of not changing to be self-gratifying through imbibing greed for riches, greed for continued power, greed for the strength it gives a person to grab material wealth for himself and his family and cohorts.

Revenge

MTV 1 on Saturday February 1, carried the news of MP Rohitha Abeygunawardena visiting Mahinda Rajapaksa in his government-paid-for palatial home in Colombo 7 just to see to his well-being, as the MP said.

Now, the gist of what Rohitha A said, seated in his luxury car as he drove out of the ex Prez’s premises; “It is very wrong of the government to ask this great man to vacate the state-owned residence. Then he made this typical below par, oft used political accusation that government leaders were taking revenge on Ex Prez Mahinda R. Revenge for what act of the Ex Prez’s, pray? Cassandra cannot bear to hear the two words ‘jealousy’ and ‘revenge’. These two accusations are often made on political platforms by defeated leaders and lesser politicians.

Considering the case of ex-presidents being asked to vacate the huge houses bequeathed them by previous governments, started by JRJ, is a travesty of justice. Many of the past Prez’s contributed by the policies they followed and personal acts to the downfall of the country. A second reason: why should they live in absolute comfort and luxury, guarded by hordes of security personnel, when a large proportion of the population of the country have no decent housing nor adequate food to eat. In MR’s case particularly, he has many mansions in his name and his sons’ names. How about that Malvana grand house that finally had no owner?

Yes, what Rohitha A threatened could easily happen. Give a gang of ne’er-do-wells a large tot of kasippu, a bath packet and a monetary inducement and they will rise up with deadly rampaging anger anywhere and against anyone. Did we not see this happen against the Aragalaya protesters and rampage of Gotagogama on May 9, 2022, by an inebriated but ferocious horde that poured out of Temple Trees when Mahinda R was PM and in residence in this house?

A ray of sunshine

Along with a daily presentation of how money was wantonly wasted by previous governments in starting expensive projects in different parts of the country and then abandoning them, named What happened to the Village, MTV Channel One in its news presentation includes feel good happenings in the country named Happy Headlines. It’s so good to view a happy happening, a successful person, sports event, occurrence in nature within the daily dose of dismal news. It is a merciful occurrence for which the present government is thanked that news is no longer so dismal and we in Sri Lanka are fortunate to be living in a reviving country unlike Gaza, Sudan, Ukraine, even Pakistan and the US of America which has a daily new edict proclaimed by President Trump, which sends shivers down American backs unless they are the white Supremacists who believe this proven to be dishonest businessman is set to Make America Great Again.

Continue Reading

Features

Mangroves in Sri Lanka : Guardians of the Coast Facing Uncertain Future

Published

on

Vulnerable Mangrove Palm Nypa Fruticans

By Ifham Nizam

Mangroves, often referred to as the “rainforests of the sea,” play a crucial role in maintaining coastal ecosystems. These salt-tolerant trees and shrubs thrive in the intertidal zones of tropical and subtropical regions, forming a unique and highly productive ecosystem.

In Sri Lanka, mangroves contribute significantly to biodiversity, fisheries, coastal protection, and climate resilience. However, despite their immense ecological and economic value, these forests are under severe threat due to human activities and climate change.

“Mangroves are among the most productive and valuable ecosystems on the planet. They not only support marine biodiversity but also act as a natural buffer against coastal erosion and extreme weather events,”

says Dr. Nilanthi Rajapakse, a scientist on Plant Taxonomy.

As the world observed World Wetlands Day on February 2, 2025, Sri Lanka faces a critical moment in its efforts to protect and restore these vital ecosystems.

The Importance of Mangroves in Sri Lanka

Mangroves provide a wide range of ecological, economic, and social benefits. Sri Lanka is home to more than 20 species of mangroves, which are mainly found along the western, southern, and eastern coastlines. Notable mangrove-rich areas include the Puttalam Lagoon, Maadu Ganga Estuary, Negombo, Batticaloa, Mannar, Trincomalee, and Jaffna.

Wetlands: biodiversity

Biodiversity Hotspots

Mangrove forests support an array of wildlife, including fish, crustaceans, mollusks, birds, reptiles, and marine mammals. Their dense root systems create breeding and nursery grounds for many commercially valuable fish species.

“Without mangroves, Sri Lanka’s fisheries industry would be severely impacted. These ecosystems serve as nurseries for juvenile fish, ensuring a steady supply for local fishermen,”

explains Wildlife Guard, Nuwan Jayawardena.

Mangroves also provide habitat for endangered and migratory birds, as well as reptiles like saltwater crocodiles and various marine mammals. Some species, such as Avicennia marina (Grey Mangrove) and Rhizophora mucronata (Red Mangrove), have unique adaptations like pneumatophores (aerial roots) and salt glands to survive in extreme coastal environments.

Coastal Protection and Climate Resilience

One of the most critical roles of mangroves is coastal defense. Their extensive root systems stabilize shorelines, preventing erosion and reducing the impact of tsunamis and storm surges.

“During the 2004 Indian Ocean tsunami, coastal areas with dense mangrove cover suffered less damage compared to those without. This underscores their importance as natural barriers,”

says Dr. Rajapakse.

Additionally, mangroves are powerful carbon sinks, absorbing and storing large amounts of carbon dioxide. Studies show that mangrove forests store up to four times more carbon per hectare than tropical rainforests, making them crucial in the fight against climate change.

The Wetland Newsletter of the Department of Wildlife Conservation (DWC) was first published in 2012 to share valuable information about wetlands. It is released twice a year and distributed among school children, undergraduates, government officials, naturalists, and wildlife enthusiasts. The advisory committee consists of M.G.C. Sooriyabandara, Director General of the DWC; Ranjan Marasinghe, Director (Operations) and Manjula Amararatne, Director (Protected Area Management) and edited by Dr. Nilanthi Rajapakse. The first volume of each year is launched on February 2nd in celebration of World Wetlands Day, while the second volume is released on October 1st to commemorate the founding anniversary of the DWC. This year, the official launch took place on Monday at the Ministry of Environment Auditorium during the national ceremony, where it was presented to the Chief Guest, Dr. Dhammika Patabendi, Minister of Environment. The event was also graced by Anton Jayakodi, Deputy Minister of Environment; Rohitha Uduwawala, Secretary of the Ministry of Environment; M.G.C. Sooriyabandara, Director General of the DWC; and Tilak Hevawasam, Chairman of the Central Environmental Authority.

Threats to Mangrove Ecosystems

Despite their significance, Sri Lanka’s mangroves are facing an existential crisis due to:

Human Activities

· Deforestation: Mangrove forests are being cleared for shrimp farming, agriculture, and urban expansion. The destruction of mangroves for economic gain often leads to long-term environmental and economic losses.

· Pollution

: Industrial waste, agricultural runoff, and plastic pollution degrade mangrove habitats, affecting water quality and marine life.

· Unregulated Development

: Coastal infrastructure projects, such as hotels and resorts, encroach on mangrove areas, disrupting their delicate balance.

Climate Change

· Rising sea levels threaten the very existence of mangroves by increasing salinity levels beyond their tolerance.

Stronger storms and extreme weather events

lead to physical damage and habitat loss.

· Temperature fluctuations

affect the reproductive cycles and growth of mangrove species.

“If we do not act now, Sri Lanka could lose a significant portion of its mangrove forests within the next few decades,”

warns Dr. Rajapakse.

Conservation Efforts and Restoration Projects

Government and International Initiatives

Sri Lanka has taken several steps to protect and restore mangroves. The country is a signatory to the Ramsar Convention on Wetlands, which emphasises the conservation of wetland ecosystems.

The establishment of protected areas and national parks has helped safeguard some mangrove habitats.

However, enforcement of environmental laws remains a challenge. Conservationists argue that stronger policies, stricter regulations, and better coordination between government agencies are necessary to curb illegal activities.

Community-Based Conservation

Engaging local communities in mangrove conservation has proven to be one of the most effective strategies. Several NGOs and local organisations are working to:

· Educate coastal communities about the importance of mangroves.

· Promote sustainable fishing and aquaculture practices.

· Conduct mangrove restoration projects, where degraded areas are replanted with native mangrove species.

“When local communities understand that their livelihoods depend on healthy mangroves, they become active participants in conservation efforts,”

explains Dr. Rajapakse.

Successful Restoration Projects

Several mangrove restoration projects have yielded positive results. In some areas, mangrove saplings have been replanted in degraded zones, leading to the regeneration of native species. International organisations have also collaborated with Sri Lankan researchers to monitor mangrove health and develop strategies for long-term sustainability.

The Road Ahead: A Call to Action

While progress has been made, conservationists emphasise that more action is needed to protect Sri Lanka’s mangroves. The following key steps are crucial for ensuring the long-term survival of these ecosystems:

Strengthening Environmental Laws

– Enforcing stricter regulations against illegal deforestation and pollution.

Expanding Protected Areas

– Designating more mangrove forests as protected zones.

Promoting Eco-Tourism

– Developing sustainable tourism models that benefit both conservation and local communities.

Investing in Research

– Supporting scientific studies to better understand the impact of climate change on mangroves.

Empowering Coastal Communities

– Providing training and financial incentives for sustainable livelihoods.

“Protecting mangroves is not just an environmental issue—it’s an economic and social necessity,”

says Dr. Rajapakse

Sri Lanka’s mangroves are priceless assets, offering countless benefits to people and nature alike. Yet, without urgent and sustained conservation efforts, these ecosystems could disappear, leaving coastal communities vulnerable and biodiversity at risk.

As the world celebrated World Wetlands Day 2025, the call for immediate action has never been clearer. Governments, conservationists, and local communities must work together to protect and restore Sri Lanka’s mangrove forests. The choices made today will determine whether these vital ecosystems thrive or vanish in the years to come.

Mangroves are not just trees—they are lifelines.

Preserving them is essential for a sustainable and resilient future for Sri Lanka and the planet.

Continue Reading

Trending