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UNESCO and ‘Trilingual inscription’

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Fleet

UNESCO has accepted for its Memory of the World Register 2025, the “Trilingual inscription” found in Sri Lanka. The tablet containing the inscription was brought to Sri Lanka from China by Chinese Admiral Cheng Ho [also Zheng He]. The item was therefore submitted to UNESCO jointly by Sri Lanka and China.

UNESCO described the Trilingual Inscription as a stone tablet with Chinese, Persian and Tamil inscriptions, praising the Buddha, Vishnu and Allah.[1] It is the only trilingual inscription having texts in Chinese, Tamil and Persian, UNESCO has said.

UNESCO has uncritically parroted the popular account attached to this tablet, regardless of the fact that it is partially incorrect. This shows that UNESCO has not done any independent examination of this trilingual tablet; neither, it appears, has China.

UNESCO’s recognition of this trilingual tablet has aroused fresh interest in the artefact. This tablet is seen as a unique one specially prepared for Sri Lanka. Observers want to know, therefore, why did the tablet not contain a statement in Sinhala if it was intended for Sri Lanka.

 “Can someone enlighten me on why the Sinhala language was not used in this plaque?” This question was asked by retired Navy Admiral Ravindra C Wijegunaratne, when the UNESCO recognition was announced.[2]

From 1405 to 1433 Chinese admiral Cheng Ho directed seven ocean expeditions for the Ming emperor Zhu Di. They are considered to be unmatched in world history. The first expedition was to Champa (central Vietnam), Siam (Thailand), Java to Cochin and the kingdom of Calicut in Kerala. The second expedition (1407-1409) took 68 ships to the court of Calicut to attend the inauguration of a new king.

The third voyage (1409-1411) with 48 large ships and 30,000 troops, visited many of the same places as on the first voyage but also went to Malacca. The fourth voyage (1413-15) in addition to visiting many of the earlier sites, Zheng Ho went onto Hormuz on the Persian Gulf. The fifth voyage (1417-1419) went to Aden, and then on to the east coast of Africa, stopping at the city states of Mogadishu and Brawa (in today’s Somalia), and Malindi (in present day Kenya).

In the sixth expedition (1421-1422) 41 ships sailed to many of the previously visited Southeast Asian and Indian courts and stopped in the Persian Gulf, the Red Sea, and the coast of Africa; the fleet was then sent on to pursue several separate itineraries, with some ships going perhaps as far south as Sofala in present-day Mozambique.

The seventh and final voyage (1431-33) had more than one hundred large ships and over 27,000 men, and it visited all the important ports in the South China Sea and Indian Ocean as well as Aden and Hormuz. One auxiliary voyage travelled up the Red Sea to Jidda, only a few hundred miles from the holy cities of Mecca and Medina.

Records show that on this journey, the ships left for Sri Lanka from Banda Aceh, in Indonesia, reached Sri Lanka on October 10, 1432 and arrived at Calicut in Kerala on December 10.

Zheng He’s voyages would have required many independent fleets to be simultaneously at sea, said one analyst. Dates for outbound and returning voyages make it clear that different fleets departed and returned under different commanders, often years apart. [3] Chinese records indicate that more than 2,700 ships were built during this time.

The distances travelled and places reached in these seven voyages are not disputed. Historians agree that Zheng sailed the Indian Ocean as far as East Africa and the Red Sea.[4] They also agree that China had the capacity to undertake such voyages.

Admiral Cheng Ho

The Chinese fleet visited Sri Lanka on the first voyage and probably on all subsequent voyages too, as Sri Lanka was a useful port of call. On the third voyage, Zheng Ho brought a tablet to be erected in Sri Lanka. The tablet was prepared in Nanking, dated 15th February 1409. It was set up in Galle in 1411.

The slab says, “We (i.e. China) have dispatched missions to announce our mandates to foreign nations”. It spoke of the Buddhist temples in the mountainous isle of Sri Lanka, and listed the generous gifts the group had made to a Buddhist temple in the mountain of Ceylon, presumably Sri Pada. This inscription appears to be intended for Sri Lanka alone.

The other two inscriptions in the Trilingual slab made similar statements. One gave praise to Allah and the other praised the god Tenavarai-Nayanar. To each god the Chinese offered similar lavish tributes. However, there is no definitive translation of the full text, and it is not possible to say anything more about the text.

The local researchers easily identified two of the three scripts as Chinese and Persian. The choice of Persian for Islam probably indicates that Persian would have been the common language in Islamic countries at the time.

Paranavitana thought the third script was Tamil. However, Tamil historians in Sri Lanka had great difficulty in reading this so-called Tamil inscription. ‘This inscription is of a unique kind. There is no similar record in the whole range of Tamil inscriptions,’ they said. The language and orthography show characteristics which are not found in any other Tamil inscription. The word ‘Manittar’ found in the inscription is not found in Tamil, they added. (Tamil inscriptions in the Colombo National Museum p 53, 56)

Gavin Menzies in his book “1421: The Year China Discovered the World”, gives the third language in the inscription as Malayalam, the language of Kerala. It appears that the Galle tablet is not the only one with Malayalam. Menzies says Matadi Falls inscription was also in Malayalam. Presumably, the two slabs in Kerala were in Malayalam too, and that makes a total of four slab inscriptions using Malayalam. (Menzies p 120, 134-136).

 Menzies views on the Cheng Ho voyages have been heavily disputed, but as far as I know, the identification of Malayalam as the third language in the stele (slab) has not been contested.

The choice of Malayalam for the Hindu inscription suggests that the one location Cheng Ho visited regularly in the Indian peninsula was Kerala, the other Indian stops would have been brief ones. Cheng Ho’s voyages included regular visits to Kerala. It was the next stop after Galle.

The first and second voyages ended at Kerala. The second voyage was to attend a coronation there. The sixth expedition saw three units of the fleet go to Kerala and separate at Kerala. The Chinese fleet probably touched Kerala during the other three visits too.

Gavin Menzies, in his book “1421: The Year China Discovered the World”, suggests that the Galle slab inscription is one of a series of trilingual slabs prepared in China, and deposited in various foreign ports visited by the Chinese fleet of Cheng He. Similar tablets have been found elsewhere.

Slab inscription

Menzies says that slab inscriptions were found in Cochin and Calicut in Kerala, at Ribeira de Janela in Cape Verde and Matadi Falls in Congo. The Janela one is rejected by critics. There is no such tablet at Janela, they have said. The other inscriptions were not rejected but critics point out that Menzies has not supported his statement with photos of the other tablets.[5]

The argument that the Galle Trilingual tablet proves that Sri Lanka had three religions which ranked equally, cannot be accepted. It is also difficult to believe that China specifically sent to Sri Lanka a tablet written in Persian and Malayalam.

 One possible explanation is that these tablets were designed to suit several countries in one go. Three inscriptions in three languages for three religions all carved on one tablet ensured that each country would find an inscription that would suit them. This eliminated the need to carve different tablets for different countries, also the problem of getting the right ship into the right port to deliver the right tablet to the right country.

Sri Lanka ‘s Trilingual slab was discovered in 1911 by the British engineer H.F. Tomalin, who was told of a carved stone covering a culvert near Cripps Road in Galle. There is no record of any other inscription in Sri Lanka getting tossed about in this manner. This shows that the Sinhala king was not interested in this tablet, otherwise it would have been carefully preserved.

One possible reason for this indifference is that Cheng Ho meddled in the internal politics of the host country. On his first voyage, he put down a pirate uprising in Sumatra, bringing the pirate chief, an overseas Chinese, back to Nanjing for punishment. On his third visit he clashed with the authorities in Sri Lanka and took some people to China. They were treated well and were returned to Sri Lanka.

Amateur historians have woven a story around this event. But professional historians, such as W. I Siriweera have told me that the available information is insufficient to form any opinion about the event. It is agreed, however, that the Sinhala king was not captured and taken to China and that Sri Lanka did not pay tribute to China. There is no evidence of either.

It is argued that Cheng Ho’s visits to Sri Lanka were a great honour for Sri Lanka. That is the attitude displayed in the museum in Galle Fort when I visited some years ago. There was a huge picture of Cheng Ho and an emphasis on every possible foreign ruler and visitor who had come to Galle, little or nothing on indigenous culture.

Cheng Ho was engaged in ocean exploration and was using Sri Lanka as a stopover. Sri Lanka was a much-patronised port of call for foreign ships. In addition to its strategic location, it had bays and harbours that could accommodate visiting ship and foreign ships had been making use of this facility for centuries.

Sri Lanka ports were more than a mere stopover. Sri Lanka provided ship repair services as well. Sri Lanka coir rope was much valued for ships. Sri Lanka would have provided good service to Cheng Ho, and that may be why Sri Lanka was gifted one of the trilingual tablets with special reference to its Buddhist temples.

It has been claimed that ‘Tamil inscription’ in the Trilingual slab, (which, local Tamil scholars have said, is not Tamil) shows the importance of the Tamil language in international relations and international trade.

Nirmala Chandrahasan says, “We have seen from the Galle Inscription that China gave the Tamil language pride of place in Sri Lanka at a certain point of time, and similar inscriptions have also been left by them in other south Asian countries. We learn that the Tamil community in Sri Lanka was a powerful and respected one, hence the inscriptions in Mandarin along with Tamil and Persian. She adds that at that time Tamil was a language of commerce and trade in the Indian Ocean region. Tamil Buddhist monks from Kancheepuram brought Buddhism to China. [6]

This is incorrect. Buddhism would have gone to China directly from North India via the land route, not from Kancheepuram in faraway south India. Tamil Nadu was never a strong, Buddhist state. In the 7th century the Bhakthi school of Hinduism replaced Buddhism in Tamil Nadu.

Tamil merchants could not have led international trade, as Nirmala says, because the Tamil kingdom was not even on the international trade route, to start with. The main East-west international trade route went along the north-west and south-west of the Indian peninsula. Tamil Nadu is in the south-east, far away from the international trade route. It lost its proximity to the east-west trade route when Kerala broke away and became independent.

Further, the Tamil kingdom had lost its sovereignty before the Cheng Ho voyages even started. The Tamil kingdom was conquered by the Vijayanagara kingdom of Karnataka in 1378. The kingdom was thereafter administered in Telugu. The Tamil language was suppressed. Therefore, the Tamil language could not have been a language of commerce and trade in the Indian Ocean region in the time of Cheng He.

Tamil language lost vitality thereafter and did not recover for a long time. The following account bears this out. In 1816, Rasmus Rask left Denmark to collect Asian manuscripts for the University of Copenhagen library. Rask returned to Copenhagen in May 1823, bringing manuscripts in Persian, Middle Persian (Zend), Pali and Sinhala languages. He had travelled through Madras and Jaffna, to get to Colombo, but showed no interest in acquiring Tamil manuscripts. (Concluded)

[1] https://www.unesco.org/en/memory-world/register2025

 [2] https://island.lk/why-sinhala-omitted-in-famous-stone-inscription-by-ancient-chinese-admiral/

 [3]https://archive.org/stream/1434theyearamagnificentchinesefleetsailedtoitalyandignitedtherenaissancebymenziesgavin/.

 [4]https://www.historynewsnetwork.org/article/is-gavin-menzies-right-or-wrong

 [5]https://nabataea.net/explore/travel_and_trade/book-review-1421-the-year-china-discovered-the-world/

 [6]  https://www.lankaweb.com/news/items/2021/06/13/chinese-admiral-zheng-he-and-the-tamils-of-sri-lanka/

 BY KAMALIKA PIERIS



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Features

Partnering India without dependence

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President Dissanayake with Indian PM Modi

Indian Prime Minister Narendra Modi once again signaled the priority India places on Sri Lanka by swiftly dispatching a shipload of petrol following a telephone conversation with President Anura Kumara Dissanayake. The Indian Prime Minister’s gesture came at a cost to India, where there have been periodic supply constraints and regional imbalances in fuel distribution, even if not a countrywide shortage. Under Prime Minister Modi, India has demonstrated to Sri Lanka an abundance of goodwill, whether it be the USD 4 billion it extended in assistance to Sri Lanka when it faced international bankruptcy in 2022 or its support in the aftermath of the Ditwah cyclone disaster that affected large parts of the country four months ago. India’s assistance in 2022 was widely acknowledged as critical in stabilising Sri Lanka at a moment of acute crisis.

This record of assistance suggests that India sees Sri Lanka not merely as a neighbour but as a partner whose stability is in its own interest. In contrast to Sri Lanka’s roughly USD 90 billion economy, India’s USD 4,500 billion economy, growing at over 6 percent, underlines the vast asymmetry in economic scale and the importance of Sri Lanka engaging India. A study by the Germany-based Kiel Institute for the World Economy identifies Sri Lanka as the second most vulnerable country in the world to severe food price surges due to its heavy reliance on imported energy and fertilisers. Income per capita remains around the 2018 level after the economic collapse of 2022. The poverty level has risen sharply and includes a quarter of the population. These indicators underline the urgency of sustained economic recovery and the importance of external partnerships, including with India.

It is, however, important for Sri Lanka not to abdicate its own responsibilities for improving the lives of its people or become dependent and take this Indian assistance for granted. A long unresolved issue that Sri Lanka has been content to leave the burden to India concerns the approximately 90,000 Sri Lankan refugees who continue to live in India, many of them for over three decades. Only recently has a government leader, Minister Bimal Rathnayake, publicly acknowledged their existence and called on them to return. This is a reminder that even as Sri Lanka receives support, it must also take ownership of its own unfinished responsibilities.

Missing Investment

A missing factor in Sri Lanka’s economic development has long been the paucity of foreign investment. In the past this was due to political instability caused by internal conflict, weaknesses in the rule of law, and high levels of corruption. There are now significant improvements in this regard. There is now a window to attract investment from development partners, including India. In his discussions with President Dissanayake, Prime Minister Modi is reported to have referred to the British era oil storage tanks in Trincomalee. These were originally constructed to service the British naval fleet in the Indian Ocean. In 1987, under the Indo Lanka Peace Accord, Sri Lanka agreed to develop these tanks in partnership with India. A further agreement was signed in 2022 involving the Ceylon Petroleum Corporation and the Lanka Indian Oil Corporation to jointly develop the facility.

However, progress has been slow and the project remains only partially implemented. The value of these oil storage tanks has become clearer in the context of global energy uncertainty and tensions in the Middle East. Energy analysts have pointed out that strategic storage facilities can provide countries with greater resilience in times of supply disruption. The Trincomalee tanks could become a significant strategic asset not only for Sri Lanka but also for regional energy security. However, historical baggage continues to stand in the way of Sri Lanka’s deeper economic linkage with India. Both ancient and modern history shape perceptions on both sides.

The asymmetry in size and power between the two countries is a persistent concern within Sri Lanka. India is a regional power, while Sri Lanka is a small country. This imbalance creates both opportunities for partnership and anxieties about overdependence. The present government too has entered into economic and infrastructure agreements with India, but many of these have yet to move beyond initial stages. This has caused frustration to the Indian government, which sees its efforts to support Sri Lanka’s development as not being sufficiently appreciated or effectively utilised. From India’s perspective, delays and hesitation can appear as a lack of commitment. From Sri Lanka’s perspective, caution is often driven by domestic political sensitivities and concerns about sovereignty.

Power Imbalance

At the same time, global developments offer a cautionary lesson. The behaviour of major powers in the contemporary international system shows that states often act in their own interests, sometimes at the expense of smaller partners. What is being seen in the world today is that past friendships and commitments can be abandoned if a bigger and more powerful country can see an opportunity for itself. The plight of Denmark (Greenland) and Canada (51st state) give disturbing messages. Analysts in the field of International Relations frequently point out that power asymmetries shape outcomes in bilateral relations. As one widely cited observation by Lord Parlmeston, a 19th century prime minister of Great Britain is that “nations have no permanent friends or allies, they only have permanent interests.” While this may be an overly stark formulation, it captures an underlying reality that small states must navigate carefully.

For Sri Lanka, this means maintaining a balance. It needs to clearly acknowledge the partnership that India is offering in the area of economic development, as well as in education, connectivity, and technological advancement. India has extended scholarships, supported digital infrastructure, and promoted cross border links that can contribute to Sri Lanka’s long term growth. These are tangible benefits that should not be undervalued. At the same time, Sri Lanka needs to ensure that it does not become overly dependent on Indian largesse or drift into a position where it functions as an appendage of its much larger neighbour. Economic dependence can translate into political vulnerability if not carefully managed. The appropriate response is not to distance itself from India, but to broaden its partnerships. Engaging with a diverse range of countries and institutions can provide Sri Lanka with greater autonomy and resilience.

A hard headed assessment would recognise that India’s support is both genuine and interest driven. India has a clear stake in ensuring that Sri Lanka remains stable, prosperous, and aligned with its broader regional outlook. Sri Lanka needs to move forward with agreed projects such as the Trincomalee oil tanks, improve implementation capacity, and demonstrate reliability as a partner. This does not preclude it from actively seeking investment and cooperation from other partners in Asia and beyond. The path ahead is therefore one of balanced engagement. Sri Lanka can and should welcome India’s partnership while strengthening its own institutions, fulfilling its domestic responsibilities, and diversifying its external relations. This approach can transform a relationship shaped by asymmetry into one defined by mutual benefit and confidence.

by Jehan Perera

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The university student

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A file photo of a university students’ protest against private medical colleges

This Article is formed from listening to university students from across the country for two research initiatives, one on academic freedom and another on higher education policy. In speaking with students, the fears they carry could not be ignored. Students navigate university education, with anxieties about their future and fears that they and their university education are inadequate, all while managing their families’ daily struggles. I explore students’ anxieties and the extent to which we, the public, and higher education policies must take responsibility for their experiences.

The Neoliberal University

For decades, universities have been transforming. Neoliberal policies, promoted by the World Bank, have reduced public education expenditure and weakened the State’s commitment to public institutions. These policies frame individuals as responsible for their success and failure, minimising structural realities, such as poverty and precarity. They instrumentalise education, treat students as “products” for a “competitive’ job market, while education markets feed on students’ insecurities. Students are made to feel lacking in “soft skills”, or skills seemingly necessary to navigate classed-corporate structures, and lacking in technical skills, or those needed to operate technologies used within the private sector.

Student activists and, sometimes teachers, have challenged this worldview, demanding State commitment to free education. Governments sometimes yield but also fear the consequences of student politics and have long waged campaigns to discredit student activism. It is within this context that students pursue education.

Portrayal of students

A Peradeniya student told me student-organised events must meet “high standards”, because of the negative public perceptions of university students. I understood what she meant; I had heard of our ‘ungrateful’, ‘wasteful’, ‘unemployable’, and ‘entitled’ students. The media and decades of government propaganda have reinforced these depictions.

About 10 years ago, when government moves to privatise higher education were strong, a corporate executive, complaining about traffic caused by “yet another useless protest”, was unable to explain why they protested. News coverage, I realised, framed these protests as public inconveniences, rarely addressing students’ demands. A prominent advocate, of neoliberal educational policy, reinforced this narrative, saying “state university students make up just 10 percent of their cohorts”, gesturing dismissively as if to say their concerns were insignificant. Such language belittles student activists and youth, renders them voiceless and allows their concerns, such as classed worldviews, and access barriers to and privatisation of education, to be easily dismissed.

It is in this environment that the conception of the useless university student, fighting for no reason, has developed. Students must carry this misrepresentation, irrespective of their own involvement in activism.

Not being good enough

Attacks on free higher education and the absence of meaningful reforms designed to address students’ problems, now weigh on students’ minds. Students question whether their education is relevant and current, pointing to outdated equipment, software, and curricula. University administrators acknowledge these constraints, which reflect Sri Lanka’s ranking as one of the lowest in the world for the public funding of education and higher education.

Rarely has the World Bank, so influential in driving educational policy, highlighted the public funding crisis and, instead, emphasises technological deficiencies, the public sector’s “monopoly” of higher education and limited private sector involvement. It downplays the reality that few families can privately afford such funding arrangements.

Students are also bombarded with fee-levying programmes, promising skills and access to jobs, preying on students’ insecurities. Many, while struggling to make ends meet, enrol in off-campus pricy professional courses, such as in accountancy, marketing, or English.

The arts student

Some students worry their education is too theoretical and “Arts-focused.” A student from the University of Colombo described having to justify her decision to pursue an arts degree. The public, she said, saw this as a waste of her time and the country’s resources. She courageously wore this identity, yet questioned if she was, in fact, unemployable as she was being led to believe.

She does not, however, draw on the fact that arts education has long been the “cheap” option that governments have offered when pressured to expand higher education. While arts education may need fewer laboratories and equipment, they require adequate investments on teachers, strong on content and pedagogy, to closely engage with individual students; aspects of arts education which have systematically been disregarded.

As access broadens, particularly in the arts, more students from marginalised backgrounds have entered universities; students who may feel alien in systems aligned with corporate interests. Thus, students quite different from the classed conception of the “employable graduate,” whose education has systematically been under-funded, graduate from arts programmes frustrated, diffident, and ill-suited for jobs to which they are expected to aspire.

The dysfunctional university

Students voice criticisms of their teachers, as myopic, unworldly, and unfair. Their perspective reflects the universities’ culture of hierarchy and its intolerance of difference, on the one hand, and the weak institutional structures on the other. They are symptoms of years of neglect and attempts by governments to delegitimise universities, to shed themselves of the burden of funding higher education through anti-public sector rhetoric.

Some students, marginalised for being anti-rag, women, or ethnic minorities, feel an added layer of burdens. Anti-rag students, or more often, students who do not submit to university hierarchies, whether enforced by students or staff, are ostracised, demeaned and sometimes subjected to violence. Students unable to speak the institution’s dominant language face inadequate institutional support. Women describe being ignored and silenced in student union activities and left out of student leadership positions.

Furthermore, quality assurance processes rarely prioritise academic freedom or students’ right to exist as they wish, except when they complement the process of creating a desirable graduate for the job market. These processes focus on moulding professionals and technicians, as one would form clay, disregarding students’ anxieties from being alienated from themselves by such efforts.

Problems at home

Beyond the campus, parents face debt, illness, and precarious work. Students are acutely aware of these struggles. Some describe parents collapsing from the strain and sometimes leaving them to carry the family’s difficulties. A student described feeling guilty for being at the University while his family struggled to survive. To ease the burden on their families, students earn incomes by providing tuition, delivering food, and carrying out microbusinesses.

Tied to their concerns over having to depend on their families, is their fear of being “unemployable”, a term that places the blame of unemployment on students’ skill deficiencies. Little in this discourse connects the lack of decent work and jobs for them and their parents to the weak economy and job markets into which successive batches of graduates must transition. Much of the available jobs in the country are those that require little in the form of education, and those, too do little to provide a living wage. Students must, therefore, compete for a limited number and breadth of frankly not very desirable work. Yet, it is they who must feel the weight of unemployability.

Committing to students

Universities frequently fail to recognise students’ worries. Instead, we, coopt neoliberal discourses, telling students to become more marketable and competitive, do and learn more, be confident, improve English, learn to inhabit those classed spaces with ease; often without the support that should accompany these messages.

We expect these students, insecure and anxious, to think critically, and demonstrate curiosity and higher-order analyses. When they collapse under the pressure, universities respond by providing mental health services. While such services are needed, they risk individualising and pathologising systemic problems. They represent yet again the inherent flaws with solutions that emerge from neoliberal ideological positions that treat individuals as the source of all success and failure. Such perspectives are likely to reinforce students’ anxieties, rather than address them.

As Sri Lanka revisits education policy reforms, there is an opportunity to change our framings of education and to recognise these concerns of students as central to any policy. The state must renew its commitment to free education and move from the neoliberal logic that has guided successive reform efforts; we, as the public, must restore our hope and expectations from free education. Education across disciplines, the arts, as well as STEM (science, technology, engineering and mathematics), must be strengthened. Students’ freedom to inhabit university spaces as they wish, must be respected and protected by institutions. Education policies must be tied to broader economic and labour reforms that ensure families can safely earn a living wage and graduates can access a rich range of decent meaningful work.

(Shamala Kumar teaches at the University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Shamala Kumar

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On the right track … as a solo artiste

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Mihiri: Worked with several top local band

Mihiri Chethana Gunawardena is certainly on the right track, in the music scene.

The plus factor, where Mihiri is concerned, is that she has music deeply rooted in her upbringing, and is now doing her thing in the Maldives.

Her father, Clifton Gunawardena, was a student of the legendary Premasiri Kemadasa and former rhythm guitarist of the Super 7 band.

Mihiri took to music, after her higher studies, and her first performance was with her father, while employed.

Mihiri Chethana Gunawardena

After eight years of balancing both worlds – working and music – she chose to follow her true calling and embraced music as her full-time profession.

Over the years, Mihiri has worked with some of the top bands in the local scene, including D Major, C Plus from Negombo, Heat with Aubrey, Mirage, D Zone Warehouse Project and Freeze.

In fact, she even put together her own band, Faith, in 2017, performing at numerous events, and weddings, before the Covid pandemic paused their journey.

What’s more, her singing career has taken her across borders –performing twice in Dhaka, Bangladesh, with the late Anil Bharathi and the late Roney Leitch, and multiple times in the Maldives, including a special New Year’s Eve performance with D Major.

In the Maldives, on a one-month contract

Last year, Mihiri was in Dubai, along with the group Knights, for the Ananda UAE 2025 dance.

She continues to grow as a solo artiste, now working closely with the renowned Wildfire guitarist Derek Wikramanayake, and performing, as a freelance musician, travelling around the world.

Right now, she is in the Maldives, on a one-month contract, marking a new chapter in her evolution as a solo vocalist.

On her return, she says, she hopes to create fresh cover songs and original music for her fans.

Mihiri believes in spreading joy and positivity through her singing, and peace and happiness for everyone around her, and for the world, through music.

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