Features
Why aspirations of ethnic minorities matter
By Raj Gonsalkorale
Felice Leonardo Buscaglia, an American author, motivational speaker, and professor in the Department of Special Education at the University of Southern California has uttered the following memorable words that resonate with the general approach of most human beings to worldly problems: “Don’t spend your precious time asking “Why isn’t the world a better place?” It will only be time wasted. The question to ask is “How can I make it better?” To that there is an answer“
Mahatma Gandhi has also stressed the need to keep our thoughts positive because our thoughts become our words. Keep our words positive because our words become our behaviour. Keep our behaviour positive because our behaviour becomes our habits. Keep our habits positive because our habits become our values. Keep our values positive because our values become our destiny.
In a perfect world, and in Sri Lanka, one could have learnt lessons from history. Considering that a solution to the ethnic issue is still being sought and still is in the national as well as in the international arena, it does not appear that lessons have been learnt. Very likely, the problem has not been understood in order to link it to history.
The fundamental teachings of religious leaders, the Buddha, Prophet Mohamed and Jesus Christ could have guided us to love, respect and help each other as equals and without discrimination. Instead, in the imperfect world, external ritualistic practices and edifices dot the landscape while internal spiritualistic mindfulness consistent with the original teachings have been subsumed by the external manifestations of what is the opposite of such teachings.
Religion, perhaps, plays the most significant influencing factor in the “nurture and nature” pathway to development of one’s individual values, and collectively to social values. In this context, a question can be asked legitimately whether religion and contemporary religious leaders have contributed towards development of values; whether they have been positive or negative, and whether they have been consistent or inconsistent with the teachings of the founders of the religions. There is also a question mark whether nature and nurture upbringing reflect what the founders of these religions taught or whether they are what is dictated to by subsequently established religions institutions.
It is noteworthy that the institutionalisation of religions happened long after the departure of the founders, and that in their time, there were no institutions. The Buddha preached to people by travelling from village to village all over what is known as India today. He slept in caves, under trees, ate what was offered to him by people.
In today’s imperfect world, the Buddhist institutional heads do not travel anywhere on foot. Probably, it is not practical to do that, but the evolution from walking to travelling in super luxury vehicles is perhaps incongruent with the lifestyle they are supposed to lead as per the code of conduct for them contained in the Vinaya Pitakaya. In this same imperfect world, the Buddhist institution harbours a caste divide within its Nikaya system, both totally against the core human principles enunciated by the Buddha.
Today’s religious institutional heads and members of these institutions, by and large, have not been able to look at some practices by giving logical thought and reasoning to why such practices were relevant at the time of the founders of the religions and perhaps not so today. It can be argued that some such practices that evolved over time and have been interpreted by many down the track as what the founders preached, without any logic being applied to such interpretations. Non adherence to some of these interpreted practices have been at the root of radicalisation within some religions.
While it is a generalised comment, in contemporary Sri Lanka, a solution to the ethnic issue relating to Tamils has been interpreted as arising purely on account of debateable historical reasons by the broader Sinhala Buddhist community. Towards this end, either to debunk and disprove such interpretations, or to prove and establish “facts”, historically and archeologically, leaders of both communities have engaged virtually in a game of chess, without engaging in a discussion on how aspirations of both communities could be understood better.
Rather, discussions and debates have been about which community lived where, for how long, how many currently lives and where, who came to the island first, which language is older and richer, and similar debates which have underpinned the discussions pertaining to a solution. Arguments, disagreements, and eventually terrorism and war, have been about territory, geography, numeracy, superiority and not enough about aspirations, what they are, why they are important, and how they could be realised amicably.
An aspiration is mentioned as a strong hope, dream, or goal. The idea of aspiration has a positive, upward connotation.
The Sinhala community, especially the Sinhala Buddhist community, considering their numerical majority status and portrayal of the country as a Sinhala Buddhist country, has not fully understood the aspirations of the Tamil community who have been an integral part of the country for hundreds of years. This has led to an ipso facto classification of communities as superior and inferior. This is partly as discussions have not been about aspirations of different communities but other extraneous topics.
It is more than likely that the strong hope, dream or goal of the Tamil community for self-determination has arisen primarily because they were treated as second class citizens and not treated as equals to the Sinhala Buddhist community in independent Sri Lanka.
Stephen Hawking is reported to have said: “One of the basic rules of the universe is that nothing is perfect. Perfection simply doesn’t exist. Without imperfection, neither you nor I would exist”. So, according to Hawking, human beings exist and evolve on account of differences, and not because of similarities. No doubt Hawking referred to the external manifestations and not fundamental characteristics like love, respect, compassion, consideration, accommodation, etc., which are internal and common to all.
Hawking’s message has a lot of value and relevance to the ethnic issue in Sri Lanka. It can be argued that it is rich culturally, linguistically and in the expression of social values because of the differences between communities. But inequality and inequity diminish this richness. The country could have been richer from a materialistic point of view, but poorer culturally and socially, if there were no differences. A purely materialistic society without the richness of culture would have been a sad place to live in.
The challenge for the Sinhala and Sinhala Buddhist community, the Tamil community, the Muslim community and other communities is not to take away what enriches them, but to respect and love each other and their differences and harness the individual energies of each community to create a collective energy that powers what one might call a Sri Lankan identity.
However, all communities within themselves will have to question whether their individual beliefs, rules, laws, cultural and religious habits are fair, equal to all within their communities and whether they are based on interpretations of religious history, rather than the logic behind the teachings of their religious leaders. In recent times, sections of the Muslim community chose to embrace an Islamic ideology from Saudi Arabia, which was at odds with the Islam hitherto practiced in Sri Lanka for hundreds of years, and which had not disturbed the societal and social equilibrium in the country. Islam extremism within the country led to the Easter Sunday bomb attack on Christian churches, disturbing that equilibrium.
Sri Lanka history, especially the post-independence history has shown that communities, especially the Tamil community, suffered tremendous hardships on account of their ethnicity. Sinhala people in the North, and in many other parts of the country also suffered at the hands of the LTTE. The Muslim community also suffered both at the hands of the LTTE and the Sinhalese. Inability for communities to consider everyone as equals, respect each other, love each other as human beings, and distorting the meaning of differences, probably led to aspirations being linked to geographic territory and that being necessary in order to achieve aspirations through a process of self-determination within such a territory.
It is a difficult task to wind back history, created in the minds of people, by people, at different times, and it has permeated from generation to generation. In this context, one may have to recognise the contemporary dynamics rather than the historical dynamics and explore how geography may be used in a practical, constructive way and not in a destructive way, to progress and enhance communal harmony and amity within the collective that is called Sri Lanka.
The suggestion that the concept of a Union of Regions, originally proposed by late Dr Neelan Tiruchelvam, and appropriately tailored to meet the basic aspirations of all communities, be used as a basis for addressing the question of self-determination for Tamils, was made by the writer in the context and spirit of addressing the hardships faced by the Tamil community in Sri Lanka since independence (please see https://island.lk/framework-for-a-new-sri-lanka-a-union-of-regions/).
While the country’s Constitution in place now bars any discrimination and treats everyone as equals, it has to be noted that what is in the mind of a person cannot be legislated for, and equality has to be willingly and consensually practised as a matter of course. The environment where this can happen matters a lot.
Features
US’ anti-migrant stance set to intensify tensions in Western camp
The announcement by the US authorities of an anti-migrant stance during a recent commemoration in France of the epochal D-Day Landings of June 6, 1944, ought to strike impartial observers as a supreme irony. Whereas what should have been expected was a vibrant celebration of the beginning of the process of Western Europe freeing itself decisively from Nazi or fascist control during the crucial stages of World War Two, this was not to be.
What the world heard instead was a call to contemporary Western Europe to arm itself against a seemingly rising and threatening migrant presence in the region. In other words, the migrant must be despised and ‘shown the door’.
Instead of a commemoration that rejoiced in the flourishing of liberal democracy and its values what one got was a strong affirmation of fascism and racial chauvinism. US Defense Secretary Pete Hegseth vented his spleen against the migrant or foreigner presence in Europe reportedly thus: ‘Sadly today different European beaches are stormed by different dangerous ideologies.’ To ‘beaches in Spain and Italy and Greece and Bulgaria, boats and men arrive. When will European capitals do something about that invasion?’
While at the outbreak of World War Two it was Nazi Germany that was doing the invading and bringing some principal European countries under its suzerainty, this time around we are being given to understand that it’s migrants to the West who are seeking to colonize the latter. It goes without saying that such inflammatory rhetoric would have the deleterious effect of keeping racial tensions alive in the West and jeopardize all possibilities of the countries concerned cementing and maintaining social stability.
The Trump administration gives the impression of taking a leaf from the politically underdeveloped regions of the South to keep the US polity stable and united. In South Asia, for instance, we are not short of ambitious demagogues who use what is referred to as the ‘race card’ to gather unto themselves a following and thereby further their political fortunes. By seeking to stir and sustain anti-migrant hysteria, the Trump administration is also essentially replicating Nazi Germany’s policy of anti-Semitism. That is, fascism is very much alive in the US under President Trump.
Such efforts at churning racial hysteria at this juncture in the US should not come as a surprise. For all intents and purposes, the Trump administration is nowhere near achieving its aims in West Asia, for instance, in the short term. It has failed to bring Iran down to its knees, as it hoped to do, but is adopting the expedient of keeping the world guessing and confused on what it is doing in the region, since it cannot withdraw from the theatre in a hurry without losing face.
While perhaps working out an escape strategy the Trump administration it seems, is hoping to maintain its following at home intact and silent by playing on their racial biases and insecurities. Hence, the anti-foreigner campaign.
Simultaneously, the Trump administration will need to keep a close eye on how economic pressures on the domestic front are panning out. Anti-administration sentiments first break to the surface at meal tables. On this score, the news cannot be good because the average US family’s spending power ought to be shrinking on account of rising energy and oil prices. Consequently, it would not be a bad idea to keep the attention of the US consumer diverted by adeptly playing ‘the race card’; once again, lessons from intellectually bankrupt Southern politicians are coming in handy.
To be sure such comparisons many politicians in vibrantly democratic countries would find quite unflattering. But the stark truth is that racism cannot be tolerated in civilized societies and those politicians who resort to it risk being branded as racists of the first degree. In fact they could be seen as being on par with the likes of German dictator Adolph Hitler and his close collaborators.
However, on the question of migrant policy the Trump administration would likely be at polar opposites with the most vibrant of liberal democracies of the West. This will be the case with the UK, France and Italy for instance. The latter continue to keep their doors open to legal migrants and they are likely to view a virtual blanket ban on migrants as reprehensible.
Moreover, in the foremost democracies of the West debates are vibrantly ongoing on the need to keep racism or any hint of it completely outlawed in the public plane. There is the case of the UK, for instance, where the authorities continue to emphatically pinpoint their adherence to the principle of anti-racism in the conduct of public affairs.
One proof of the above was the parliamentary debate relating to the killing of 18-year-old Henry Nowak in Southampton. Police handling of the victim came in for sharp scrutiny by particularly the opposition in the House of Commons but there seemed to be a consensus over the main political divide that the matter should not be politicized.
Moreover, the UK authorities stressed in the House the government’s strict adherence to the policy of non-racism. It was also pointed out that British institutions set up to manage racism at the national, county and neighbourhood levels, for example, were very much intact. In fact, Sri Lanka could gain considerably by studying and implementing locally, legislation modeled on the relevant UK laws if it is in earnest when it speaks of ‘reconciliation’.
Accordingly, it is highly unlikely that Western Europe would ‘cave in’, so to speak, to US pressure on issues related to migration. The liberal democracies of Western Europe in particular would remain for the foreseeable future migrant-welcoming, multi-ethnic and plural democracies.
Nor is it likely that Western Europe would be passively receptive to US demands that it drastically increases its defense spending to meet the latter’s aims. Within the Western fold the EU is remaining committed to backing Ukraine, for instance, in its ongoing armed resistance to the Russian invasion and it is not giving any indication of being deferent to US pressure.
However, although tensions would continue to bristle within US-Western Europe relations on the above and numerous other matters of contention it would be far too premature to announce a parting of company between the two sections of the West. In that sense, the post-World War Two order remains essentially intact. There are still many things in common between the two, particular on the economic plane, that will ensure the continuance of the partnership.
Features
A decade among Yala’s ghosts of gold
The first rays of dawn creep over the ancient rocks of Yala. The Indian Ocean glimmers in the distance, and the wilderness slowly awakens. Somewhere amid the scrub jungle, a pair of amber eyes scans the landscape.
For wildlife conservationist and leopard researcher Milinda Wattegedara, moments such as these have defined more than a decade of dedication to one of Sri Lanka’s most iconic creatures—the Sri Lankan leopard.
What began as fascination evolved into a remarkable conservation journey that has transformed the understanding of Yala’s leopard population and placed Sri Lanka firmly on the global wildlife research map.
“Long before I ever lifted a camera, leopards had already captured my imagination,” says Wattegedara. “What fascinated me was not merely their beauty but the complexity of their lives—their hunting strategies, movements, reproductive behaviour and their remarkable ability to adapt to changing environments.”
That fascination led to the birth of the Yala Leopard Diary in 2013, an ambitious long-term project dedicated to documenting individual leopards and unraveling the mysteries surrounding their lives.
For many visitors, a leopard sighting is a fleeting thrill. For Wattegedara and his team, every encounter is a chapter in an ongoing scientific story.
“Each photograph was never the end of an encounter,” he explains. “It was the beginning of deeper questions. How did a particular leopard use the landscape? How did its behaviour change with the seasons? What environmental pressures shaped its decisions?”
These questions drove years of meticulous fieldwork. Every sighting was carefully recorded with details including location, habitat, behaviour, date and time. Photographs were analysed to identify individual animals through unique spot patterns, allowing researchers to distinguish one leopard from another with remarkable accuracy.
What followed was groundbreaking.

YF77 “Shelly” pauses in quiet observation, embodying the alertness
and grace that define Yala’s leopard population.
From 2013 to 2026, the Yala Leopard Diary identified an astonishing 189 individual leopards within the Yala Block 1. The research revealed a leopard density of approximately 0.524 leopards per square kilometre, making Yala one of the highest leopard-density landscapes ever recorded anywhere in the world.
Such findings have elevated Yala’s status among global wildlife researchers.
Nestled between the Indian Ocean and a mosaic of habitats, ranging from rocky outcrops to dense scrub forests, Yala offers an ecological stage unlike any other.
Here, leopards are photographed silhouetted against ocean horizons, perched atop ancient granite formations, resting on tree branches and stalking prey across sunlit grasslands.
The images tell stories of extraordinary lives.
There is Haminee, a devoted mother navigating the challenges of raising cubs in a competitive landscape. There is Lucas, one of Yala’s most frequently documented males, striding confidently across the Gonalabba Plains with the vast ocean forming an unforgettable backdrop.
There is Ruki demonstrating the species’ incredible strength by hoisting prey onto branches, and Shelly, quietly surveying her surroundings in a moment of feline vigilance.
Together, these individuals have become familiar characters in a living wilderness drama.

YM31 “Ruki” secures prey on a branch, illustrating the remarkable strength and coordination of the Sri Lankan leopard.
Recognising the immense value of long-term documentation, Wattegedara joined forces with fellow researchers Dushyantha Silva, Raveendra Siriwardana and Mevan Piyasena to establish the Yala Leopard Centre in 2020.
Located at the Palatupana entrance to the Yala National Park, the centre is believed to be the world’s first information facility dedicated exclusively to leopards.
“The centre serves as a repository of knowledge, accumulated through years of observation and research,” Wattegedara says. “Our goal is to connect visitors with the science behind conservation and foster a deeper appreciation of these magnificent animals.”
The project’s impact extends far beyond Sri Lanka’s borders.
Research arising from the Yala Leopard Diary has been published in internationally recognised scientific journals. One study introduced an innovative framework for identifying individual leopards, while another documented an extraordinary and previously unrecorded case of a leopard cub being consecutively adopted by two different adult females—first a relative and later an unrelated leopardess.
The discovery attracted international scientific attention and highlighted the complexity of leopard social behaviour.
Yet for Wattegedara, the most important lesson remains one of humility.
“One conclusion has become increasingly clear,” he reflects. “Our understanding of these leopards remains far from complete. We are only beginning to understand how they live, adapt and persist in one of Sri Lanka’s most dynamic protected landscapes.”

YF15 “Hope” descends Rukvila Rock at dawn, showcasing the agility and adaptability of Yala’s leopards.
His words underscore an essential conservation truth: the more we learn about nature, the more mysteries emerge.
As Sri Lanka navigates growing environmental challenges, the Yala Leopard Diary stands as a shining example of what sustained observation, scientific curiosity and public engagement can achieve.
Beyond the stunning photographs and remarkable sightings lies something even more valuable—a growing body of knowledge capable of informing future conservation decisions and ensuring that future generations inherit a wilderness where leopards continue to roam free.
For more than a decade, Wattegedara and his colleagues have followed the tracks of Yala’s elusive predators through dust, rain and scorching heat.
Their work has revealed that every leopard has a story, every sighting has significance and every photograph can contribute to conservation.
And perhaps, most importantly, it has reminded us that the golden ghosts of Yala still have many secrets left to share.
By Ifham Nizam
Features
Glamour, music and community spirit …
Sri Lankans are quite active, all around the globe.
News has just come my way, from Glasgow, in Scotland, where the glamour of masks, music, dancing, and community spirit, came together, in spectacular fashion, at Masquerade Night, bringing together members of the Sri Lankan community for an evening filled with music, fashion, food and entertainment.
Organised by Mahesh Balaaratchi (DJ Mowgli) together with Sulochana Asmone, Hiroshini, Prasad, Ashi, and Shawn, the evening provided guests with an opportunity to socialise, enjoy live entertainment, and celebrate in a unique and elegant setting.
Guests arrived from 6:00 pm, dressed in formal attire and decorative masks, creating a colourful and vibrant atmosphere throughout the venue.

DJ Mowgli: The main
organiser of
Masquerade Night
There was a delicious selection of Sri Lankan cuisine and street food, which proved popular throughout the evening.
The buffet offered a variety of traditional favourites, giving attendees a taste of home while adding to the festive atmosphere.
Entertainment was provided by DJ Mowgli, whose performance kept the audience engaged throughout the night. His playlist featured a mixture of popular favourites, dance classics, and cultural music, remixed for a younger generation.
One of the highlights of the evening was the Baila session, which brought a distinctly Sri Lankan flavour to the event.
The Baila segment highlighted the importance of preserving and celebrating cultural traditions, while bringing people together through music and dance.
As familiar rhythms filled the room, guests enthusiastically took to the dance floor, creating one of the most memorable moments of the night.
The crowd was described as lively, energetic, and welcoming, with attendees embracing the spirit of the masquerade theme while enjoying the opportunity to reconnect with friends and meet new people. The family-friendly atmosphere ensured that guests of all ages could take part in the celebrations.
The festivities continued until midnight and included a range of competitions and entertainment.
Children and adults alike participated in fashion shows, while guests competed for awards in several ‘Best Dressed’ categories.
The creativity and effort displayed in both costumes and formal wear added an extra layer of excitement to the evening.
As the final songs played and guests prepared to leave, many were already looking forward to the next Event Night.
The evening’s proceedings were handled by Sam, Mahela and Isuru.
Their enthusiasm reflected the growing popularity of these gatherings and their increasing importance, within the local community calendar.
A series of community events has continued to grow in popularity among the Sri Lankans in Glasgow, with Halloween Night coming up on 31st October.
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