Features

Transformations in Sri Lankan social sciences: From early to modern anthropology

Published

1 year ago

2024/10/7

by Amarasiri de Silva

Before the 1970s, anthropology in Sri Lanka, as an academic discipline, was relatively confined to a few studies. The country had only a few trained anthropologists, and the scope of anthropological research needed to be expanded. This reflected a broader trend in the social sciences in Sri Lanka, where subjects like sociology and anthropology are still required to be fully institutionalized or widely pursued. However, the discipline began to change significantly in the subsequent decades, particularly with the expansion of the departments of Sociology at major universities in Sri Lanka.

The expansion of the departments of Sociology in Sri Lanka’s universities was a pivotal development in the history of social sciences in the country. This expansion increased the number of students who could study sociology and diversified the subjects and research areas that could be explored within the discipline. Sociology was increasingly offered as a special degree, attracting many students interested in studying the social fabric of the country.

This shift in academic focus led to a significant increase in students pursuing higher education in sociology. After successfully completing their undergraduate degrees, with first and second classes, many of these students pursued advanced degrees, including PhDs, at prestigious universities abroad. The most common destinations for these students were India, Australia, the United Kingdom, and the United States, where they could receive training in the latest methodologies and theoretical frameworks in anthropology and the social sciences.

The exposure to foreign academic environments had a profound impact on the way sociology was studied and practiced in Sri Lankan universities. Students who went abroad for their PhDs were exposed to many theoretical perspectives and research methodologies that they brought back a wealth of knowledge and expertise, which they applied to their research and teaching in Sri Lanka.

One of the most significant contributions of these post 1970 foreign-trained sociologists was their emphasis on empirical research and fieldwork, and applied orientation in research. Unlike earlier generations of sociologists and anthropologists who often relied on theoretical analysis of classical anthropology, these new scholars emphasized the importance of gathering data from the field on social change and social problems. This approach led to a surge in applied anthropological and sociological studies conducted in Sri Lankan villages, as these scholars sought to understand the social dynamics of rural life in the country.

The focus of these studies reflected both the new methodologies introduced to these scholars and the distinct social and cultural landscape of Sri Lanka. With most of the population residing in rural areas, understanding village dynamics was essential to comprehending the broader social fabric of the country. Some scholars concentrated on the intricacies of caste, while others explored the rise of class and its impact on social formation, stratification and political behaviour.

By documenting various aspects of village life—such as kinship structures, economic activities, religious practices, and social hierarchies—their research provided valuable insights into how traditional social structures were being preserved or transformed amid modernization and economic change. Additionally, some researchers turned their attention to marginalized communities, including deprived caste groups and ethnic enclaves, highlighting their unique challenges and contributions to the social structure.

The documentation of village studies also significantly impacted the development of anthropology as a discipline in Sri Lanka. Although many of these scholars identified as sociologists, their research often overlapped with anthropological concerns, particularly in their focus on culture, tradition, and social organization. As a result, the line between sociology and anthropology became increasingly blurred, leading to a more integrated approach to the study of social life in Sri Lanka.

The early anthropological and sociological research conducted in Sri Lanka during this period laid the foundation for future studies. The emphasis on fieldwork and empirical research became a hallmark of Sri Lankan sociology, and many of the methodologies and theoretical perspectives introduced by these scholars continue to influence research in the country today.

Moreover, the focus on village studies has impacted how rural life is understood in Sri Lanka. The detailed documentation of village life has provided a valuable record of the social and cultural changes that have occurred in the country over the past few decades. These studies have also contributed to a deeper understanding of how global processes, such as economic development and cultural exchange, have impacted local communities in Sri Lanka.

My Exposure to Anthropological Fieldwork

My journey into the world of anthropology began during my master’s degree research in Mirissa, a fishing village located in the southern province of Sri Lanka. Having been born and raised in an agricultural village, Batapola in the Galle District, my exposure to the coastal environment of Mirissa was an entirely new and transformative experience.

The transition from an agricultural backdrop to a coastal fishing community presented a set of unique challenges that I had never encountered before. In Mirissa, I was introduced to the intricacies of various fishing methods, a completely different form of livelihood compared to the farming practices I was familiar with. Learning about the techniques used in the capture of fish, the handling and processing of the catch, and the complex networks involved in fish marketing, crew formation, etc., required me to immerse myself deeply into the everyday lives of the villagers.

Beyond the technical aspects, understanding the lives of the fishermen and their families offered profound insights into the social fabric of coastal communities. I observed how the rhythms of life in Mirissa were intimately tied to the sea, shaping the village’s economy and the community’s cultural and social structures. The challenges faced by these families, their resilience, and how they navigated the uncertainties of their occupation became focal points of my research.

This experience in Mirissa not only broadened my understanding of Sri Lanka’s diverse socio-economic landscapes but also deepened my appreciation for the complexity and richness of anthropological research. Through this fieldwork, I realized the importance of adapting to new environments and the necessity of approaching research with sensitivity and respect for the communities involved.

One of the challenges I encountered during my research in Mirissa was establishing the parameters of social change in Mirissa, particularly with the introduction of mechanized boats, or the three-and-a-half-ton boats, which began to replace the traditional outrigger canoes with sails. It quickly became apparent that this technological shift was not merely a matter of economic or practical change but had profound social implications for the village. When mechanized boats were first introduced in the 1950s, the villagers were skeptical about the viability of this new technology. Some recipients even destroyed the freely given boats by submerging them in the sea. Out of the roughly 40 boats distributed to the deep-sea fishing community, only one remained operational at the time of my research. The others were either sold or damaged.

I observed that the village was divided into distinct social categories, based on the method of fishing. Some fished in the deep sea using mechanized boats or canoes (Ruwal oru), and those engaged in shallow sea fishing using beach seine nets (Ma Dal). These two communities, within the village, were highly divergent, with a strong sense of identity tied to their respective fishing practices.

The social divide between these groups was evident not only in their daily activities but also in their social interactions. Intermarriage between the two communities was rare, a reflection of the deep-seated cultural and social differences that had developed over time. Additionally, this division was spatially manifested within the village itself. The deep-sea fishermen resided by the sea in an area known as Badugoda, where they had easy access to the ocean. In contrast, the beach seine fishermen lived by the main road, a location that offered them convenient access to the beaches allocated for their fishing practices.

This geographical separation further reinforced the social boundaries between the two groups, creating distinct sections within the village, each with its traditions, practices, and way of life. Understanding this complex social landscape was crucial to my research, as it highlighted the intricate ways technological and economic changes can influence social structures and relationships within a community.

I commenced my research in the beach seine section of the village in the early 1970s. Through a mutual friend, I was introduced to Mr. Nilaweera, a schoolteacher in the village. Mr. Nilaweera played a pivotal role in helping me settle into the community. He assisted me in finding a place to live—an empty house with basic furniture that he kindly provided. Understanding the challenges of living alone in a new environment, Mr. Nilaweera also arranged for an older woman to cook for me. She prepared delicious meals, often including fresh fish caught in the beach seine nets, or embul thiyal using Alagodu maalu which added to the authenticity of my experience.

To further support my research, Mr. Nilaweera introduced me to two key informants—one from the beach seine fishing community, near Mr. Nilaweera’s house, and the other from the deep-sea fishing community in Badugoda. These informants were invaluable to my work; both were highly knowledgeable and willing to share their insights. They patiently answered all my questions, explaining even the minutest details about the village’s social dynamics, fishing practices, and the distinctions between the two communities. Their guidance was instrumental in deepening my understanding of Mirissa’s complex social fabric.

Mr. Gilbert Weerasuriya, the informant from the beach seine community, possessed knowledge far surpassed that of many average villagers. He provided me with a detailed account of how beach seine nets were introduced to the village and traced the history of their evolution. He explained the traditional method of fishing, using these nets, describing how fish were caught by encircling shoals near the shore.

The first nets were made of coir and coconut leaves, which later used hemp thread to make the nets. The madiya, or the deep end of the net where the fish gets caught, is woven with hemp, while the side nets were made with coir lines.

Later in the 1950s nylon was introduced for beach seine nets, and the catch doubled with the new nets. According to him, the beach seine canoe fishermen originally came from the Coromandel Coast, in India, and eventually settled in beach communities, like Negombo and Mirissa, in Sri Lanka. He noted that similar fishing practices can also be found in coastal communities across India. Interestingly, the early beach seiners in these Sri Lankan communities spoke an Indian language, like Telugu, remnants of which were still present in the songs they sing while hauling the seine nets.

My search in the archives revealed that villagers in and around Mirissa had names ending in “Naide,” a corrupted form of an Indian name. In India, particularly in regions like Maharashtra or Karnataka, “Naide” could be a variant or misspelling of the surname “Naidu,” common among Telugu-speaking people. These family names can be found in school thomboos maintained by the Dutch.

In 1948, at Mirissa, there were only three groups of fishermen: beach seine fishermen, deep sea fishermen, and inshore fishermen. The total number of seine nets in 1947 was 242, owned by a group of 108 fishermen. The deep-sea canoes numbered around 50, operated by about 150 people. Inshore fishing was done in small dugout canoes known as Kuda Oru, with about 20 of them at that time. When I conducted my fieldwork, the numbers had dwindled. There were only six beach seine nets, about 50 deep sea fishermen operated boats and a few Kuda Oru operated by a handful of fishermen.

The process of beach seine fishing involved a large canoe that carried the nets out to sea. The fishermen would then lay the nets in a half-circle, encircling the shoal of fish. Once the nets were in place, the two ends of the circled net were handed over to two groups of fishermen, who began hauling the nets from the shore. At the centre of this operation was the lead fisherman, known as the “mannadirala,” who directed the entire process. The mannadirala would give precise instructions to the hauling groups, ensuring that they drew the net at a specific speed to prevent the fish from escaping through the net. His role was crucial, as the success of the catch depended on the mannalirala’s expertise in coordinating the efforts of the fishermen and controlling the net’s movement.

The beach seine net is owned in shares by various people in the village, and the shoal of fish brought to shore is distributed according to these share ownerships. One-fourth of the catch is allocated to the crew members, known as the “thandukarayo,” (rowers or peddlers) who undertake the challenging task of going out in the canoe to encircle the shoal of fish. Another one-fourth is given to the fishermen responsible for hauling the net at the two ends. A third portion is allocated to the individuals responsible for maintaining the net and the canoe.

The remaining portion is then divided among the shareholders. This division of shares occurs in monetary terms after the fish is sold to vendors and merchants in a process known as “vendesiya.” Additionally, it’s customary for every villager who participated in the fishing activity, even if they are not shareholders, to receive a few fish as a token of appreciation for their contribution. After the fish haul is taken to the shore, people like the mannadirala sort out the fish, separating the big ones from others, like sprats/anchovies or harmless fish. Fish suitable for the family, such as those beneficial for breastfeeding mothers, like kiri boollo, were taken home by the mannadirala and other key individuals.

I was particularly interested in tracing the history of deep-sea canoes, and my interviews with the key informant from the deep-sea fishing community proved invaluable in this regard. This informant, whose knowledge and wisdom were so widely respected that the villagers called him “Soulbury Sami” (Lord Soulbury), was a central figure in the community. Deep-sea fishermen frequently sought his advice on fishing grounds (hantan) and other aspects of deep-sea fishing.

One of the key questions I posed to him was about the number of canoes used for deep-sea fishing before the introduction of mechanized boats. His response was both simple and ingenious. Squatting on the beach, he explained that he could vividly recall who had parked their canoes on his deep-sea canoe’s right and left sides. He took a stick and drew the canoe the family-owned, saying, “This was our oruwa.” Then he drew two similar canoes on each side of his canoe drawn on the beach and said, “I can tell you who owned these two canoes parked beside ours.” He then suggested that I use this method as a starting point. By asking the families who had parked their canoes beside his about their neighbouring canoes, I could piece together a complete picture of the canoe ownership at that time.

This method was remarkably effective. By following his advice and speaking with the families involved, I eventually compiled a list of 48 canoes parked on the beach during the 1940s. This simple yet systematic approach gave me a clear and comprehensive understanding of the deep-sea fishing community’s history before the advent of mechanized boats.

Mirissa has now transformed from a quiet fishing village into a vibrant tourist hub over the past few decades. Once known for its beach seine fishing traditions, the village of Mirissa has evolved significantly over time. The introduction of three-and-a-half-ton boats and trollers modernized its fishing industry, moving the community from traditional fishing methods to more advanced deep-sea fishing. However, over the years, tourism has gradually overtaken fishing as the primary source of livelihood for many villagers. This shift highlights the community’s remarkable adaptability in embracing new opportunities, transforming from a primarily fishing-based economy into a thriving tourist destination.

This small but picturesque destination now boasts over a hundred hotels and boutique accommodations, offering various lodging options for visitors from all over the world. The trajectory of change and transition from being a fishing community focused on beach seine techniques—where nets were dragged ashore by hand—to deep-sea fishing and ultimately to tourism is remarkable. Today, Mirissa is known not for its fishing but for its breathtaking beaches, lush greenery, and panoramic views, making it a must-visit destination in Sri Lanka.

Mirissa’s natural beauty is complemented by an array of activities that attract adventure enthusiasts and nature lovers alike. Whale watching has become one of the village’s most prominent draws, with local boat operators offering tours where visitors can witness the magnificent blue whales, sperm whales, and dolphins in their natural habitat. Additionally, surfing and snorkeling are among the key attractions.

Tourism has brought prosperity to the local community, which depends less on traditional fishing and more on hospitality and tourism services. Many locals earn their livelihoods by operating guesthouses, hotels, and restaurants or by offering services like guided boat tours for whale watching, renting surfboards, and providing transportation for tourists. The once-close connection to the sea, driven by fishing, is now maintained through tourism, as the ocean remains central to the lives of the villagers, albeit in a different way.

Mirissa’s development into a tourist village has not only created economic opportunities. Still, it has also become a cultural melting pot where visitors can experience authentic Sri Lankan traditions, cuisine such as embul thiyal alongside the comforts of modern urban foods. This seamless blend of natural beauty, adventure, and cultural richness makes Mirissa a unique and beloved destination for travellers worldwide.

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Features

Race hate and the need to re-visit the ‘Clash of Civilizations’

Published

23 hours ago

2025/12/25

Sahan Weerasooriya

Australian Prime Minister Anthony Albanese: ‘No to race hate’

Australian Prime Minister Anthony Albanese has done very well to speak-up against and outlaw race hate in the immediate aftermath of the recent cold-blooded gunning down of several civilians on Australia’s Bondi Beach. The perpetrators of the violence are believed to be ardent practitioners of religious and race hate and it is commendable that the Australian authorities have lost no time in clearly and unambiguously stating their opposition to the dastardly crimes in question.

The Australian Prime Minister is on record as stating in this connection: ‘ New laws will target those who spread hate, division and radicalization. The Home Affairs Minister will also be given new powers to cancel or refuse visas for those who spread hate and a new taskforce will be set up to ensure the education system prevents, tackles and properly responds to antisemitism.’

It is this promptness and single-mindedness to defeat race hate and other forms identity-based animosities that are expected of democratic governments in particular world wide. For example, is Sri Lanka’s NPP government willing to follow the Australian example? To put the record straight, no past governments of Sri Lanka initiated concrete measures to stamp out the evil of race hate as well but the present Sri Lankan government which has pledged to end ethnic animosities needs to think and act vastly differently. Democratic and progressive opinion in Sri Lanka is waiting expectantly for the NPP government’ s positive response; ideally based on the Australian precedent to end race hate.

Meanwhile, it is apt to remember that inasmuch as those forces of terrorism that target white communities world wide need to be put down their counterpart forces among extremist whites need to be defeated as well. There could be no double standards on this divisive question of quashing race and religious hate, among democratic governments.

The question is invariably bound up with the matter of expeditiously and swiftly advancing democratic development in divided societies. To the extent to which a body politic is genuinely democratized, to the same degree would identity based animosities be effectively managed and even resolved once and for all. To the extent to which a society is deprived of democratic governance, correctly understood, to the same extent would it experience unmanageable identity-bred violence.

This has been Sri Lanka’s situation and generally it could be stated that it is to the degree to which Sri Lankan citizens are genuinely constitutionally empowered that the issue of race hate in their midst would prove manageable. Accordingly, democratic development is the pressing need.

While the dramatic blood-letting on Bondi Beach ought to have driven home to observers and commentators of world politics that the international community is yet to make any concrete progress in the direction of laying the basis for an end to identity-based extremism, the event should also impress on all concerned quarters that continued failure to address the matters at hand could prove fatal. The fact of the matter is that identity-based extremism is very much alive and well and that it could strike devastatingly at a time and place of its choosing.

It is yet premature for the commentator to agree with US political scientist Samuel P. Huntingdon that a ‘Clash of Civilizations’ is upon the world but events such as the Bondi Beach terror and the continuing abduction of scores of school girls by IS-related outfits, for instance, in Northern Africa are concrete evidence of the continuing pervasive presence of identity-based extremism in the global South.

As a matter of great interest it needs mentioning that the crumbling of the Cold War in the West in the early nineties of the last century and the explosive emergence of identity-based violence world wide around that time essentially impelled Huntingdon to propound the hypothesis that the world was seeing the emergence of a ‘Clash of Civilizations’. Basically, the latter phrase implied that the Cold War was replaced by a West versus militant religious fundamentalism division or polarity world wide. Instead of the USSR and its satellites, the West, led by the US, had to now do battle with religion and race-based militant extremism, particularly ‘Islamic fundamentalist violence’ .

Things, of course, came to a head in this regard when the 9/11 calamity centred in New York occurred. The event seemed to be startling proof that the world was indeed faced with a ‘Clash of Civilizations’ that was not easily resolvable. It was a case of ‘Islamic militant fundamentalism’ facing the great bulwark, so to speak, of ‘ Western Civilization’ epitomized by the US and leaving it almost helpless.

However, it was too early to write off the US’ capability to respond, although it did not do so by the best means. Instead, it replied with military interventions, for example, in Iraq and Afghanistan, which moves have only earned for the religious fundamentalists more and more recruits.

Yet, it is too early to speak in terms of a ‘Clash of Civilizations’. Such a phenomenon could be spoken of if only the entirety of the Islamic world took up arms against the West. Clearly, this is not so because the majority of the adherents of Islam are peaceably inclined and want to coexist harmoniously with the rest of the world.

However, it is not too late for the US to stop religious fundamentalism in its tracks. It, for instance, could implement concrete measures to end the blood-letting in the Middle East. Of the first importance is to end the suffering of the Palestinians by keeping a tight leash on the Israeli Right and by making good its boast of rebuilding the Gaza swiftly.

Besides, the US needs to make it a priority aim to foster democratic development worldwide in collaboration with the rest of the West. Military expenditure and the arms race should be considered of secondary importance and the process of distributing development assistance in the South brought to the forefront of its global development agenda, if there is one.

If the fire-breathing religious demagogue’s influence is to be blunted worldwide, then, it is development, understood to mean equitable growth, that needs to be fostered and consolidated by the democratic world. In other words, the priority ought to be the empowerment of individuals and communities. Nothing short of the latter measures would help in ushering a more peaceful world.

Features

The perennial challenge of peace-keeping and reconciliation

Published

23 hours ago

2025/12/25

Sahan Weerasooriya

Christmas

Peace on Earth to all people of good-will is the perennial and the pristine song of Joy and hope aired in every nook and corner during every Christmas season commemorating the Birth of Jesus Christ, the Prince of Peace. In his own day, Jesus of Nazareth was himself a wonderful instrument of peace and reconciliation in his own homeland of Palestine. He was open to all classes of people, whatever their ethnicity, race, language or social class with preference particularly to the sectors of the poor among these social strata. He would freely crisscross the various regions of Palestine which at that time was tri-partite: Galilee in the north with its fishing villages, lakes graced with wonderful beaches and imposing ranges of hills and valleys; Samaria in the middle and Judea in the deep south which located the religious centers of Judaism with its magnificent temple and also housed the State buildings of the Roman prefectures.

Liberation from Oppression

Entire Palestine was colonized with Caesar sitting in Rome his capital and having his legates governing the local provinces. People too were living in the expectation of a Messiah who would fight the colonial power and thus bring liberation to their oppressed motherland. There was a strongly prevalent messianic current of hope circulating and the longing for the day and the appearance of the Messiah, the liberator. Though inundated by Roman paganism and constantly under the threat of foreign invasion, the people kept to their traditional religious beliefs with their festivals, pilgrimages, rituals and rites and laws.

Unfortunately, there was a historic breach with the breakaway of the Samaritans from the Jews, both claiming to be authentic descendants of their earliest patriarchs. They had different holy centers of worship. Jews considered the Samaritans a hybrid race enabled by the inter-marriages encouraged by the invading Assyrian foreigners (721 BC) with the local population that were not deported by the invaders. It was a historic schism that had very sad socio-cultural, religious and political repercussions. As time went by, this enmity had created many tensions and had percolated into many other serious issues that caused estrangement within the country. The story of the Good Samaritan who came to the rescue of the Jew fallen among the robbers along the road to Jericho and the sole leper who returned to thank Jesus following his healing and who happened to be a Samaritan are gospel incidents that strived to heal this division and bring reconciliation among the two dissenting groups. Creating confusion among the general public was also the fact of the misunderstanding of the mission of the Messiah wholly thought of as a purely political liberation which was only a partial truth.

The homeland of Jesus was desperately in need of a profound spiritual and religious revolution. There had to be a more humane understanding of the Law of Moses, the great code of the national ethic and putting relationships in their correct perspective despite the fact that the land was surrounded on all sides with kingdoms and ruling monarchs who were pagan and the worship of idols was rampant. People treasured their religious and cultural traditions and were in great fear of them being lost when invading foreigners threatened their sovereignty and even territorial integrity. Their very land was sacred for it was the land of their God and therefore defended against any foreign pagan aggression. In fact, there had been often and on many insurrectionist movements rebelling against the Roman colonial rule that were summarily crushed.

Religion at the service of Freedom & Liberation

Jesus Christ saw the need of introducing a new spirituality based on a new ethic to restore the religious sensibilities of Israel. From the mountain he taught the classical sermon on the Beatitudes which declared the poor as blessed and those who suffered persecution for the sake of justice and righteousness as blessed too. It would be the meek who will inherit the earth and those who are merciful would be the true children of God. Pharisaical spirit of religion that is subservient to the letter of the Law that kills and false religiosity limited purely to rites and rituals were to be empty of meaning. Love of God to be total had to be matched with the love for the neighbor. Even enemies were to be loved without conditions. Self-righteousness had no place in the spirituality he propounded. People have to be fed both with spiritual food of truth as well as material nourishment to feed their hunger as he multiplied fish and loaves in the Galilean mountains to cater to the thousands who had flocked to hear him and sought blessings of healing and solace. Many were stunned wondering how the son of a carpenter could have such wisdom and powers even over demons who rattled at his presence. Simple jealousy, unfounded fear and a great amount of misunderstanding and suspicion finally caved in from his enemies, the religious authorities of Jerusalem and the Roman governor that led to that shamefully blatant and unjust condemnation ever recorded in legal history: the crucifixion of Jesus of Nazareth, King of the Jews.

In some ways the celebration of Christmas, which is the commemoration of the birth of Jesus Christ is being caricatured with commercialism and mere external fanfare with décor and illuminations. The deeper truth is that we are celebrating a spiritual event that was decisive in history: God entering the world in the real physical and bodily appearance of a human being. He made humanity make its peace with God and brought enlightenment about the mystery of life and death declaring the importance of love and respect of others in neighborly love and forgiveness. Like an industrious fisherman he cast his net into the deep and distant waters for an abundance of harvest that would bring civilization itself a mighty haul of blessings. Christianity is very much alive in its two millennia history cutting across cultures and civilizations witnessing to the belief in God and the dignity of man who has an eternal destiny. This religion is pro-life in all dimensions: safety of the unborn, the sacredness and inviolability of every life, the sanctity of marriage, life-beyond death, no violence of any kind, no wars, no nuclear weapons, no arms race or unwarranted ethnic or racial superiority, no danger to sovereignty of nations and their territorial integrity and safe haven for refugees and migrants of every hue.

It is in some of these very difficult issues that peace-keeping and work of reconciliation are becoming global priorities. Science and technology alone are no saviors of humanity embattled as it is in problems that appear to be very dramatic and far extensive. In no way should human beings become victims of their own creations however impressive they may be. Humanity must be the center of our global concerns and innovations with everything serving it towards a better quality of life. A Human being must never be instrumentalized in dehumanizing experiments. On the contrary, he must be served in all things so that his unique place in creation may not be displaced and continue to be the final point of reference in all world’s undertakings and ventures. To this must all regional and international bodies commit themselves in earnest. Christianity considers Jesus Christ the Lord to be the goal of human history, the focal point of the longings of history and of civilization, the center of the human race, the joy of every heart and the answer to all its yearnings as the great Vatican II Council document put it (Gaudium et Spes 45) while the joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts (Gaud. et Spes 1).

Christianity & Secularity

It is this spirit of Jesus Christ that impels Christianity to be closely involved in the world society’s journey which registers the triumphs and failures of history. Wherever it has gone, it has opened hospitals for healing the sick, schools for education and other charitable institutions thus playing the role of the Good Samaritan in keeping the fires of charity and compassion alive in a society always prone to various kinds of natural disasters and human conflicts that bring misery and suffering. Christianity favors an economic system that is neither radically socialist nor downright capitalistic and holds primacy of labor over capital, thus taking a clear anti-Marxist stand in this ever important socio-political issue. The dignity and working conditions of the worker with the issue of a living wage, pension benefits, sharing of profits, private enterprise are considered important human issues to be dealt with within the parameters of social justice and labour rights. Democratic principles are preeminently Christian in outlook empowering people to make the needed political options in constructing a system of governance and rule that benefits the common and the greater good. Christianity wishes its voice to be heard in international fora and in contexts in which important decisions affecting people globally are made.

If the spirit of Christmas is to endure beyond its usual annual celebration, the challenges of the Christmas event must be faced and due response to its newer questions met with courage and hope. In the concrete, they are the peace among nations, inter-religious harmony, war against terror and fundamentalisms, economies without disparities and respect for human rights as well as basic freedoms. These are all elements for reconciliation and building-blocks for peace-keeping. Military superiority and economic imperialism are the most satanic forms of modern paganism that plague our world creating so much suspicion, instability and tensions. More spirit of listening, dialogue and understanding are in demand for a stable world and a new form of warm humanism. In emulation of Jesus Christ the eminent peace-maker and reconciler, it behoves that all those who claim to be peace-makers and agents of reconciliation pursue the same mission. Thus, the spirit of Christmas is preserved ever alive.

by Rev. Fr. Leopold Ratnasekera OMI
Ph.D., Th.D.

Features

So this is Christmas …

Published

23 hours ago

2025/12/25

Sahan Weerasooriya

The world over, Christmas is being celebrated today. However, in our part of the world, Christmas, and the lead up to the New Year, will be observed on a sombre note.

With this in mind, I wish my readers a Blessed Christmas and let’s hope 2026 will be a good one … without any fear.

Several known personalities also send their greetings and best wishes to The Island readers:

* Noshin De Silva (Actress):

Happy Holidays to everyone across our beautiful island! As we move toward the end of the year, my heart goes out to all communities affected by the recent floods and severe weather. In these challenging weeks, we have also witnessed the true spirit of Sri Lanka through the humility, compassion, and unity of people coming together to support one another. May this season bring comfort to those rebuilding, gratitude to those giving, and hope to us all. Wishing everyone Peace, Healing, Great Health, and a very Happy New Year!

* Melloney Dassanayaka (Miss Universe Sri Lanka 2024):

As we celebrate the blessings of Christmas and step with hope into a brand-new year, I am reminded of the strength, resilience, and spirit that define us as Sri Lankans. This festive season invites us to reflect, to appreciate what we have, and to look ahead with courage.

Be positive and embrace every opportunity that comes your way. Be smart, be brave, and work hard for yourself, because your future is shaped by the determination you carry within.

May this Christmas fill your hearts with peace and joy, and may the New Year bring you endless possibilities, renewed strength, and the confidence to pursue every dream.

Wishing you a Blessed Christmas and a Bright, Prosperous New Year!

With love and warm wishes.

* Raffealla Fernando (Photographer/Designer):

Wishing you a beautiful, light-filled Christmas and a New Year overflowing with inspiration.

As a photographer and designer, I’m constantly searching for the moments, colours, and stories. that make life extraordinary and this season always reminds me how much beauty there is in the simple things: warm laughter, shared memories, and the quiet magic of togetherness.

Thank you for being part of my creative journey this year.

May your holidays be filled with genuine joy, and may 2026 bring you new adventures, brighter light, and endless reasons to smile.

This season, I’m also wishing for something close to my heart: for Sri Lanka to rise up bigger, better, and stronger. Nothing more to ask for than peace in these turbulent hearts, peace of mind for every soul, and the strength to rebuild our country in the coming year.

Merry Christmas, and a Vibrant, Inspiring New Year.

* Andrea Marr (Singer – Australia):

Wishing you all a Blessed Christmas and a Joyful New Year. May the message of Christmas remain in your hearts and give you peace.

* AROH (Music group):

We thank you for sharing your year with us, for every lyric sung, every rhythm embraced, and every stage shared. Your incredible support fuels our passion and continues to inspire the music we create.

Although the past few weeks have seen heaps of problems cropping up, may your Christmas be filled with Joy, Peace, and the beautiful harmony of family and friends.

Also, may the New Year bring you prosperity, health, and a score of exciting new possibilities.

We look forward to connecting with you through music in the coming year, as well.

* Melantha Perera (Singer):

Music heals the soul, and sharing its gift this season fills our hearts with joy.

May our melodies spread love to every soul, making our Creator smile as we celebrate His birth.

Wishing you all a Merry Christmas and a New Year in perfect harmony!

* Natasha Rathnayake (Singer):

As we close another year and step into a new one, may this season remind us of what truly matters — kindness, connection, and love for all living beings.

Let’s carry forward the lessons, the healing, and the gratitude we’ve gathered, and step into 2026 with open hearts, courage, and compassion.

Wishing you and your loved ones a Christmas filled with blessings and joy, and a New Year that inspires clarity, creativity, and love in all that you do.

With love, and abundance of blessings!

God bless.

AROH

* Sohan Weerasinghe (Singer):

Yes, Christmas is back and 2026 is around the corner. It’s time once again to convey my good wishes and also to remind myself to be careful of my waistline as I have a weakness for goodies, especially Christmas cake!

Have a fabulous Christmas and New Year and you also must do your utmost to help the needy people around you, especially those affected by the disaster that took us all by surprise; give till it hurts!

* JJ Twins (Duo):

As the magic of Christmas fills the air and a brand-new year approaches, we extend our heartfelt thanks to our wonderful community for your continued support. May this festive season bring you joy, peace, and time spent with those you cherish.

We also take this moment to warmly wish Ivan Alvis a Merry Christmas and a Prosperous New Year filled with success and happiness.

Jesus bless you all, and may you have a Christ-filled Christmas and New Year!

Wishing everyone a Merry Christmas and a Bright, Successful New Year!

* SEVEN NOTES (Music group – Dubai):

SEVEN NOTES

As we celebrate the joy of Christmas and welcome the dawn of a brand-new year, we extend our heartfelt wishes to the readers and the dedicated team of The Island newspaper.

May this festive season bring peace, love, and harmony into your homes, and may the New Year 2026 be filled with success, good health, and new opportunities.

Thank you for inspiring communities across the globe with trusted journalism and unwavering service.

Wishing you a Merry Christmas and a Prosperous New Year 2026.