Features

Unique opportunity for fast-tracked social integration, if only…

Published

1 year ago

2024/11/26

by Susantha Hewa

Surely, racism has caused enough damage to us to warrant its erasure from our midst with the condemnation it deserves, without leaving it more room to further flourish in deceptively benign ways. As showcased by the November 14 election results, many Tamils and Muslims, not forgetting Catholics and Hindus, have voted to power the NPP, led by the JVP, which they might have previously labelled, and avoided, as a ‘Sinhalese’ party.

This turning of tables has obviously been triggered by the country’s worsening political and economic conditions, but the story should not end there because people’s unprecedented shift of faith strongly indicates the relaxing of the rigid social and cultural postures which may prove to be more important in a multi-ethnic and multi-religious society. This is because, if used wisely and sensitively, it has the potential to be directed towards the evolution of a society where there wouldn’t be much room for further social fragmentation, hitherto sustained by the biases felt at the deepest levels of our sense of ‘self and other’. Dr. Jehan Perera in his article titled “Reading demands for change” (The Island, November 19, 2024) says, “Unlike in the case of economic recovery for which there are no short-term panaceas, the solution to the ethnic conflict is one that can be resolved soon as it has been discussed, negotiated and publicised on several occasions, but not implemented due to the failure of leadership”. The government may seize the opportunity to “make hay while the sun shines”.

The mercurial nature of ‘identity’ and ‘self’ is well-known. They are a topic of discussion in neuroscience, psychology, humanities, social sciences, religions and, notably, in Buddhism. In humanities and social sciences, ‘identity’ is used to refer to one’s social ‘face’. According to psychology, ‘self’ is a multi-dimensional concept that “includes cognitive and affective judgments about ourselves”. Simply put, it is a social construct and “is shaped by interactions with others, and how a person views themselves in relation to their culture, history, gender, class, and more”. In other words, ‘self’ and ‘identity’ are social constructs; they may not be sufficiently understood as entities independent of the dynamic links between the individual and society.

Given the above insights, it is not hard to understand that our collective gut feeling of ‘identity’ has much room for updating and improvement for us to move ahead as a united nation. It’s not difficult to understand that unity is more conducive to social wellbeing than prudish affirmation of our different identities. In particular, Buddhists shouldn’t find it much difficult to understand ‘identity’ as an illusion, because in Buddhism, “The ‘I’ or sense of self is considered an illusion, and is viewed as fluid and ever-changing”. However, many of us Buddhists don’t seem to have taken this illusory nature of self all that seriously. Of course, one may argue, that it is too deep a concept to be grasped by ‘prthagjana’ (not sufficiently enlightened) people. Perhaps the argument is more expedient than sincere, for it can readily be used to silence those who wantonly accuse us of being wicked. Humour apart, surely, we all have among our acquaintances, those who seem to have understood this concept to the extent that they can view ‘identities’ with more detachment thus contributing to enhance a sense of togetherness, at least in their small circles. And, among them are people of all ethnicities and faiths – Buddhists, Christians, Muslims, Hindus and even those who refuse to follow any established religion; the late Dr. E.W. Adikaram comes to mind easily. Our tendency to cling to the rigid cast of ‘self and other’ comes from the habit of finding security in our accustomed ‘comfort zones’. That is, we thrive in the feeling of togetherness in small communes. In other words, being immersed in the feeling of belonging to this or that ethnicity, religion, caste, gender, etc., is too appealing and reassuring to be got rid of with the weapons of knowledge, judgement and reason you acquire as you grow up.

Such cast-iron ‘identity’ jackets we are proud to wear would do little to help forge a more cohesive society. In all these years, we have had little help from our society, its various institutions, cultures, customs and religions to think in terms of an integrated society, despite all the rhetoric and popularized cosmetic programmes that were made to be soothing to the ear and the eye. The uselessness of all these haphazard and dispersed projects often surfaces when our ‘naturalized’ social instincts begin to assert themselves against wiser counsels. Up to the present, all our political potentates have never lost an opportunity to wax inspirational about ‘unity in diversity’. Their sincerity is in public display today, courtesy their spirited scuffles to enter Parliament through National Lists.

Despite their usual bombast on peace building, our past is scattered with loud assertions of our ‘purity of stock’ where political collusion was too apparent to escape notice. We have not forgotten those horror stories about ‘wanda kottu’, ‘wanda sethkam’, etc. – all supposedly ‘neutering missions’ that stirred communal disharmony. Had the years of political sermonizing, pontification, programmes, launched with much sound and fury to purportedly promote ethnic cohesion, been able to make us any less susceptible to our ancestral instincts?

By the way, how about gender-based discrimination, which most of us are unconcerned about? We have enough academic interest in such fields but not much of it goes to help to subdue the persistent feelings of women who feel being oppressed and discriminated. Of course, it goes without saying that not many religions have addressed the social and cultural oppression of women in a ‘language’ which has made any sufficient dent in our deep-rooted gender biases. As we have seen above, it is the same with other forms of oppression that we have perpetuated and unwittingly fostered at our own peril.

Let’s think for a moment about the rumblings felt in some segments of society about their ‘underrepresentation’ in the new government’s power hierarchy. There is no doubt that these are genuine feelings of disaffection coming from their dormant feelings of being subject to discrimination; for example, with regard to Muslim representation and female representation. There is no doubt that it is better for all of us to assuage these deeply felt hurts as they arise in society to create uproar. However, at what level do we have to address them? Surely, not at the highest levels of their visibility and urgency, which has resulted from prolonged neglect. They should be addressed at their most rudimentary levels for us to get rid of these ‘anomalies’.

Instead of thinking of quick fixes, as has been the practice in the past, it is time we grasped the nettle. The solution to women’s problems is not to find a few more slots for them in Parliament and other powerful positions, although it would instantly satisfy the disgruntled parties. The underrepresentation of women in privileged positions is just a sign of the basic problem of their culturally imposed subservience in the family. It’s not different from the subjugation of social groups on the basis of hoary divisions shielded to perpetuate power structures in different parts of the world. For examples, women’s subservient state in the family is extolled by platitudes about their unrestricted maternal love, sacrifice, self-denial, abstinence, etc., which indirectly help their subjugation effected by overtly discriminatory means. In trying to expose the wrappings of India’s age-old caste system, Arundhati Roy says, “it [casteism] has come to be so fused with … so much that is seen to be kind and good—mysticism, spiritualism, non-violence, tolerance, vegetarianism, Gandhi, yoga, backpackers, the Beatles—that, at least to outsiders, it seems impossible to pry it loose and try to understand it.” As for oppressive systems, casteism is not alone in its capacity for working in complicity with most prevalent forms of human engagement. Can’t we see a similar congruence of seemingly uplifting cultural interventions with regard to deifying ‘motherhood’, which obscures the cultural oppression of women in society.

With regard to the current misgivings about underrepresentation in politics attributed to the lack of concern about ethnicity/religion and gender, perhaps easy solutions will be effective in the short term but they are likely to help perpetuate the basic problems crying for a lasting solution. The unsatisfactory visibility of women in higher ranks, in politics or elsewhere, has to be addressed at the roots by taking awareness to the people of the sociocultural character of the issue. Same applies to any unfairness, whether it is perceived by any community – be it concerning the majority or a minority.

The political and social context we find ourselves in today is a good opportunity which shouldn’t be left unexploited, if we don’t wish to postpone any further the possibility of ushering in a more friendly society with less unwarranted enmities.

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Features

Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

Published

4 hours ago

2026/03/19

Sahan Weerasooriya

Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

Features

Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

Published

4 hours ago

2026/03/19

Sahan Weerasooriya

Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

Features

Exciting scene awaits them …

Published

4 hours ago

2026/03/19

Sahan Weerasooriya

The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.