Features
Why Sri Lanka needs anthropologists more than ever
by Professor M. W. Amarasiri de Silva
Sri Lanka is living through one of the most complex periods in its postindependence history. It has endured political upheaval, economic collapse, social fragmentation, environmental stress, and the lingering emotional debris of a three decade civil war. These crises have not occurred in isolation; they overlap, reinforce, and reshape one another. Yet, in the midst of this turbulence, the national conversation remains dominated by economists, technocrats, political strategists, and legal experts. Their contributions are essential, but they are not sufficient.
The country’s most urgent problems are not merely technical; they are profoundly human. They involve identity, memory, belief, ritual, kinship, fear, aspiration, and the subtle ways people interpret the world around them. To understand these forces, Sri Lanka needs a discipline that listens before it prescribes, observes before it intervenes, and interprets before it judges. That discipline is anthropology.
To enhance local research capacity, a targeted doctoral scholarship initiative was established for academic staff members within the Department of Sociology at the University of Peradeniya and the University of Jaffna. This strategic programme was designed to equip selected faculty members with advanced methodological and theoretical frameworks. Scholars underwent rigorous training to pursue their PhDs within the specialisation of conflict and development, hosted by the School of Global Studies at the University of Gothenburg in Sweden. Beyond this, however, I am unaware of any scholarship programmes in Sri Lankan universities that support targeted research into specific social problems.
Partnership with Swedish institutions
The pedagogical partnership between these Sri Lankan and Swedish institutions has yielded substantial academic output. By immersing themselves in this collaborative research environment, the participating scholars have successfully produced comprehensive doctoral dissertations. The scholars in doing their PhDs have come out with dissertations on interesting themes on conflict and development, including Rural Development through Social Capital? An inquest on the linkages between social capital and development in war-torn villages in Sri Lanka, peace education, post-conflict social reconciliation, and community structures, displacement and resettlement processes in post-conflict/war-affected areas in Sri Lanka, Psycho-social Rehabilitation of War-Affected Children: A Study of Sri Lanka, conflict studies, gender, peace, and social transformation in Northern Sri Lanka, and Roles of Women During Armed Conflict. Most of them have published their theses in book form and written journal articles based on their field research. According to institutional reviews, these research contributions explore critical, niche themes surrounding post-conflict dynamics and structural development, significantly enriching regional sociological literature.
Around the world, anthropology has undergone a quiet but significant transformation. It is no longer confined to academic departments or ethnographic monographs. As highlighted in the recent volume Why the World Needs Anthropologists, the discipline has moved decisively into public life. Anthropologists today work in public health, environmental management, humanitarian response, conflict resolution, corporate strategy, and digital design. They help governments understand communities, help companies understand users, and help societies understand themselves. They are trained to navigate complexity, ambiguity, and contradiction—qualities that define the modern world. The book argues that anthropology must be “front and centre at the solving table,” and this argument resonates with force in Sri Lanka, where the absence of anthropological insight has repeatedly weakened policy, deepened misunderstanding, and prolonged conflict.
Changing social landscape
Sri Lanka’s social landscape is changing at a pace that often outstrips the ability of institutions to respond. Urbanisation is accelerating, with rural youth leaving traditional livelihoods for precarious urban employment or overseas migration. Digital technologies, from smartphones to artificial intelligence, are reshaping communication, political mobilisation, and social relationships. Religious revivalism is rising across communities, sometimes deepening faith, sometimes intensifying division. Gender norms are shifting, with women entering new professions and challenging longstanding expectations. The family itself is changing, with new patterns of marriage, migration, and household structure. These transformations are not uniform; they vary across regions, ethnic groups, classes, and generations. Understanding them requires more than surveys or statistical models. It requires ethnography, longterm engagement, and the ability to interpret meaning within context. It requires anthropology.
One of the most urgent areas where Sri Lanka needs anthropologists is reconciliation. More than a decade after the end of the civil war, the country continues to struggle with unresolved grievances, contested histories, and fragile interethnic trust. Reconciliation is not a matter of drafting reports or passing resolutions. It is a cultural process, rooted in how communities remember violence, how they narrate their suffering, how they mourn their dead, and how they imagine coexistence. Anthropologists have long studied memory, trauma, ritual, and identity.
They understand that healing cannot be imposed from above; it must emerge from within communities, through practices that resonate with local traditions and emotional landscapes. In Sri Lanka, reconciliation efforts have often been topdown, bureaucratic, and disconnected from lived realities. Anthropologists can help bridge this gap by documenting community narratives, facilitating dialogue, and designing culturally sensitive programmes that respect the complexity of grief and the diversity of healing.
Critical insight into political behaviour
Anthropology also offers critical insight into political behaviour. Sri Lanka’s political culture is shaped by patronage networks, kinship ties, caste dynamics, religious authority, and symbolic performances. These forces often matter more than policy platforms or ideological commitments. Yet they are rarely studied systematically in policymaking circles. Anthropologists can illuminate how political loyalty is formed, how trust is negotiated, how rumours spread, and how communities interpret state actions. In an era of misinformation, polarisation, and populism, such insights are invaluable. They can help design communication strategies that resonate with diverse communities, strengthen democratic participation, and reduce political manipulation. They can also help explain why certain reforms fail—not because they are poorly designed, but because they are culturally misaligned.
Economic behaviour, too, is deeply cultural. Sri Lanka’s economy is not merely a system of markets and numbers; it is embedded in social relationships. Decisions about farming, migration, entrepreneurship, and consumption are shaped by kinship obligations, religious beliefs, gender roles, and community expectations. A farmer’s willingness to adopt a new technology may depend not only on cost and efficiency but also on whether respected elders approve, whether neighbours have tried it, or whether it aligns with ritual practices.
Youth decisions about migration are influenced by family prestige, marriage prospects, and community narratives about success. Economists often overlook these cultural factors, leading to policies that fail in practice. Anthropologists can help design economic interventions that align with social realities, increasing their effectiveness and sustainability.
Environmental challenges
Environmental challenges present another domain where anthropology is indispensable. Sri Lanka faces rising sea levels, droughts, landslides, deforestation, and biodiversity loss. These crises are not only ecological; they are social. They affect how communities use land, manage water, practice agriculture, and relate to nature. Anthropologists study traditional ecological knowledge, community adaptation strategies, and cultural perceptions of the environment. They understand why certain conservation policies succeed while others fail. A forest conservation programme may falter if it ignores the ritual significance of certain trees or the livelihood needs of nearby villagers. A climate adaptation strategy may fail if it does not consider gender roles in water collection or farming. By integrating anthropology into environmental planning, Sri Lanka can create solutions that are both scientifically sound and socially grounded.
Public health is another area where anthropologists can make a transformative impact. Health behaviours are shaped by cultural beliefs, social stigma, religious practices, and community trust. My work on Chronic Kidney Disease is an example. During epidemics, people’s willingness to follow medical advice depends on whether they trust authorities, whether they understand the science, and whether the advice aligns with their cultural norms. Anthropologists have played crucial roles in global health crises—from Ebola to COVID19—by helping design communication strategies, understanding community fears, and improving patientprovider relationships. In Sri Lanka, where noncommunicable diseases, mental health issues, and substance abuse are rising, anthropologists can help develop culturally sensitive health interventions that address root causes rather than symptoms.
Education reform is another domain where anthropology can contribute significantly. Sri Lanka’s education system is burdened by rote learning, exam pressure, and outdated curricula. Yet education is not merely a technical process; it is a cultural one. It shapes identity, social mobility, and national belonging. Anthropologists can study how students learn, how teachers teach, how families support education, and how cultural expectations shape academic performance. They can help design curricula that reflect Sri Lanka’s diverse cultural heritage, promote critical thinking, and prepare students for a rapidly changing world.
Anthropology: Way of seeing
Beyond these specific domains, anthropology offers something even more fundamental: a way of seeing. Anthropologists are trained to question assumptions, listen deeply, and interpret meaning. They understand that societies are complex, that people are contradictory, and that culture shapes everything from politics to economics to technology. In a world where quick fixes and simplistic narratives dominate public discourse, anthropology offers nuance, depth, and humility. It reminds us that solutions must be grounded in human experience, not imposed from above.
Anthropologists emphasizes that anthropology is not only about understanding the world but also about changing it. Anthropologists today work in design firms, tech companies, humanitarian agencies, and government ministries. They help create userfriendly digital services, design communitybased disaster responses, improve organizational culture, and evaluate social programmes. Their skills—listening, observing, interpreting, contextualizing—are increasingly valued in complex and unpredictable environments. Sri Lanka, with its diverse communities and rapid transformations, is precisely such an environment.
One of the most compelling arguments is that anthropologists must share their knowledge beyond academia. They must engage with the public, collaborate with policymakers, and contribute to national debates. In Sri Lanka, anthropology remains largely confined to universities, with limited public visibility. This must change. Anthropologists should write for newspapers, participate in public forums, advise ministries, and work with NGOs. They should help shape national conversations about identity, development, reconciliation, and governance. Their insights can enrich public understanding and improve policy outcomes.
US experience
In the US, some universities teaching anthropology get their students to work with community organizations and help improve their development as part of their studies. The Community Studies Program teaches effective techniques and strategies for community organizing and social movement work, providing extensive real-world learning experiences to prepare students for careers spent making a difference on social justice issues. These programmes help students develop a strong understanding of the systems and power dynamics that contribute to society’s problems and what it takes to disrupt them. All students embark on six months of field study, a uniquely rewarding form of learning that allows them to make a difference for others while gaining valuable real-world experience.
Integrating applied anthropology and community studies into higher education bridges the gap between theoretical social analysis and direct public engagement. By stepping outside traditional academic environments, students engage with grassroots organizations, local initiatives, and advocacy groups, applying ethnographic methods to address tangible social issues such as health disparities, educational access, and socio-economic inequality. This experiential model transforms passive learning into active collaboration, empowering communities through collaborative research while training students to become responsive, ethically grounded researchers and advocates.
Furthermore, extended immersion—such as a six-month field study—serves as a crucial mechanism for personal, scholarly, and professional growth. Long-term field placement requires students to navigate complex institutional networks, understand local power dynamics, and build sustained, trust-based relationships within host communities. Beyond mastering qualitative methodologies like participant observation and qualitative interviewing, students cultivate critical skills in project management, cross-cultural communication, and strategic advocacy. This hands-on foundation equips graduates to challenge structural inequities effectively across careers in public policy, non-profit leadership, community organizing, and applied research.
Harnessing anthropology’s full potential
To harness anthropology’s full potential, Sri Lanka must take several steps. Universities should strengthen anthropology programs, offering both theoretical and applied training. Government ministries should create positions for anthropologists, especially in areas such as reconciliation, rural development, public health, education, and environment. NGOs and development agencies should integrate anthropologists into project design and evaluation. The media should feature anthropological perspectives on national issues, helping the public appreciate the discipline’s relevance. And anthropologists themselves must step forward, engaging actively with society and demonstrating the value of their work.
Sri Lanka’s future depends on understanding its people—deeply, respectfully, and holistically. The country’s diversity is both a strength and a challenge. Its communities have rich histories, complex identities, and unique cultural practices. These must be understood not as obstacles but as resources. Anthropology provides the tools to do this. It helps us see the world through others’ eyes, appreciate the complexity of human experience, and design solutions that resonate with people’s lives.
In times of crisis, societies often turn to technical experts—economists, engineers, doctors, and lawyers. Their expertise is essential, but it is not sufficient. Crises are human experiences. They involve fear, hope, memory, identity, and meaning. Anthropologists understand these dimensions. They can help Sri Lanka navigate uncertainty, heal wounds, strengthen communities, and build a more inclusive and sustainable future.
Anthropologists as partners
The argument is simple but profound: Sri Lanka needs anthropologists not as observers but as partners. Not as critics but as collaborators. Not as distant academics but as engaged citizens. Anthropology is not a luxury; it is a necessity. It is the missing discipline in the country’s search for solutions. It is the lens through which Sri Lanka can better understand itself and chart a more humane path forward.
In a world where complexity is the norm and uncertainty the constant, anthropology offers clarity, depth, and wisdom. It reminds us that development is not only about infrastructure but about people. That reconciliation is not only about policies but about emotions. That governance is not only about institutions but about trust. That progress is not only about technology but about culture. Sri Lanka, with its rich heritage and challenging present, needs this perspective more than ever.
Anthropology teaches us that every society is a tapestry of stories, symbols, rituals, and relationships. Sri Lanka’s tapestry is vibrant, intricate, and sometimes frayed. To mend it, we must understand it. To strengthen it, we must appreciate it. To move forward, we must listen to the voices that have long been ignored. Anthropologists can help us do this. They can help us see what is hidden, hear what is unspoken, and understand what is misunderstood.
As Sri Lanka seeks to rebuild its economy, heal its divisions, and navigate global change, anthropology offers a compass. It points toward empathy, understanding, and cultural sensitivity. It reminds us that solutions must be humancentered, grounded in lived experience, and respectful of diversity. It challenges us to think deeply, act ethically, and engage meaningfully.
The world needs anthropologists, and Sri Lanka needs them even more. The country’s future depends not only on technical expertise but on human insight. Anthropology provides that insight. It is time to bring anthropologists to the center of national conversations, to the heart of policymaking, and to the forefront of problemsolving. Sri Lanka’s challenges are complex, but its potential is immense. With anthropology as a guide, the country can move toward a future that is not only prosperous but also humane, inclusive, and culturally grounded.
Features
Addressing human rights needs multi-pronged approach
by Jehan Perera
The ongoing 63rd session of the United Nations Human Rights Council, which runs from September 7 to October 7, 2026, in Geneva is important to Sri Lanka. Its outcome will send a signal to other international actors, including the European Union, as to whether Sri Lanka’s reform policy is on track. The written update on Sri Lanka, prepared by the Office of the United Nations High Commissioner for Human Rights under High Commissioner Volker Türk and presented by Deputy High Commissioner Nada Al-Nashif, has taken a more holistic approach to the government’s performance over the past year. It acknowledged the progress Sri Lanka has made under the NPP government in relation to accountability for financial fraud and other economic crimes. At the same time, the High Commissioner’s update made clear that progress in relation to economic crime cannot be equated with progress in relation to accountability for grave human rights violations committed during the armed conflict and in other periods of political violence.
The government may have felt sufficiently confident that its response to the High Commissioner’s update could be handled by its representative in Geneva and did not require the attendance of Foreign Minister Vijitha Herath. Sri Lanka’s representative Sumith Dassanayake called for a fundamental review of country-specific mandates within the UN Human Rights Council. Sri Lanka has been facing repeated scrutiny in the form of successive UNHRC resolutions from 2012 onwards. Ambassador Dassanayake argued that such mandates should not continue indefinitely and must be regularly assessed against measurable objectives and tangible outcomes. This may reflect confidence that its record of reform is beginning to receive recognition internationally. The reports and statements at the Human Rights Council acknowledged progress in the government’s efforts to address corruption and economic crime.
The government’s anti-corruption drive has included investigations into allegations involving individuals who held the highest political offices in the country. The arrest of former President Ranil Wickremesinghe in connection with alleged misuse of public funds, and the investigation into the controversial SriLankan Airlines Airbus transaction involving former President Mahinda Rajapaksa’s son, are examples of the reach of these investigations. The arrest of SLPP National Organiser and Member of Parliament Namal Rajapaksa in connection with allegations relating to the Airbus purchase scandal has also demonstrated that the government is willing to pursue cases involving politically powerful figures.
Wide Range
The ongoing investigations appear to encompass a wide range of parliamentarians and government members, both past and present. They suggest that accountability for corruption is not being confined to lower-level officials or to individuals who lack political influence. This is precisely the kind of accountability that the public has long demanded and that previous governments have too often failed to deliver. The government is also reaching into the upper levels of the military hierarchies of the past. The case in which 11 young men, most of them Tamil, disappeared after being abducted in Colombo between 2008 and 2009 involved allegations that some families were asked to pay ransoms. The investigation into this case has reached senior military figures. The willingness to pursue such cases is important because it challenges the assumption that those who exercised power during the war are beyond the reach of the law. Such cases would provide a practical test of whether the government’s commitment to accountability for economic crimes is part of a broader commitment to the rule of law.
Success in prosecuting corruption cannot substitute for justice for those who were unlawfully killed, disappeared, tortured or otherwise victimised. The UN report noted that there had been no recognition or accountability for crimes under international law, gross human rights violations and serious violations of international humanitarian law committed by all parties during the war. The government has yet to establish a credible and effective process to address the many cases of enforced disappearance, extrajudicial killing, torture and other serious violations. The government needs to take the international commitments it has inherited on human rights issues seriously. It needs to adopt a multi-pronged approach and go beyond focusing primarily on financial and corruption-related accountability.
Need Action
As a member of the international community, Sri Lanka has a responsibility to abide by the commitments it has made. It cannot selectively uphold international obligations postponing those that are politically difficult. Also, as a small country, Sri Lanka has a self-interest in ensuring the survival of international law, which is all that it has to protect it from the depredations of the bigger international actors. The erosion of international law by powerful states makes it all the more important that smaller states uphold the principles on which the international system is based. Sri Lanka cannot credibly appeal to international law when it is threatened from outside while disregarding its own obligations within. Sri Lanka also needs to win the confidence of its own population that it is committed to justice and equality for all. Public opinion polls and community-level research have disclosed that ethnic and religious minorities are appreciative of the sense of greater security they enjoy under the present government from ethnic or religious extremists.
But a sense of security is not the same as the fulfilment of rights. As far as the Tamil people are concerned, the government has yet to deliver on several of its specific promises. These include the long-standing problems of missing persons, the release of political prisoners who have been members of Tamil militant organisations, and the return of land taken over for military purposes during the war. The issue of Buddhist statues and archaeological sites found on their properties which are then taken from their control continue to trouble them especially as they see no signs of resolution of those disputes. The issue of pastureland in the east of the country in Mylathamadu is particularly concerning to them as they see orders by successive presidents, both President Ranil Wickremesinghe and President Anura Kumara Dissanayake, being disregarded on the ground. The Mylathamadu pastureland dispute is where traditional Tamil dairy farmers have engaged in multi-year protests against the ongoing encroachment of their ancestral grazing lands by Sinhalese crop cultivators relocated under government development schemes.
The government’s failure to hold Provincial Council elections is particularly troubling. The provincial council system is the only one that can provide the Tamil people and other ethnic minorities the opportunity to wield political power and exercise a measure of self-determination in the areas in which they are the numerical majority. The continued postponement of Provincial Council elections therefore has consequences that go beyond an ordinary electoral delay. It deprives communities of an important constitutional avenue for democratic participation and power-sharing. The ethnic and religious minorities appreciate what the government is doing in the larger national interest, but they must not be made to feel that their special concerns are being ignored. The government cannot resolve Sri Lanka’s entire legacy of rights violations overnight. But it does need to demonstrate that it is willing to move forward on multiple fronts, not only on a few.
Features
The emptying university: why are academics leaving?
by Hasini Lecamwasam
Brain drain in Sri Lanka is at an all-time high. The latest Human Flight and Brain Drain Index for 2024 shows that we are 16th of 175 countries on this count, and first in South Asia. That this is a crisis goes without saying. Brain drain affects all sectors, and is a huge strain on the resources of a developing country. Particularly in Sri Lanka, where considerable public investment is made in the moulding of professionals through the system of free education, this amounts to transferring the resources of poorer countries to richer ones with top migration destinations. It is, therefore, important to consider the push and pull factors behind skilled outmigration, specifically from the public university system of Sri Lanka, a key focus of the Kuppi column.
From frustration to exit
Several bitter realities in our crumbling public university system act as push factors in the migration decisions of academics. Many essays on this column have, over several years, attempted to highlight numerous aspects of this erosion. Perhaps, primary among them is the lack of adequate funding, which has debilitating ramifications for the system: very little investment is made in the up-keep of infrastructure (and even less in its expansion), resulting in serious constraints in accommodating growing batches of students and the wellbeing of the staff (particularly in regional universities); research funding is negligible, severely curtailing academics’ ability to effectively discharge their primary duty of teaching which should ideally be informed by their research (and the research of others, access to which is also, unfortunately, mediated by funding); a funding crunch also means a slash in (or greater constraints on) recruitments, increasing the workloads of academics, currently in service, and eating into the quality of their teaching and research.
What recruitments are done frustrate those with any faith in merit. As many of our interventions in this column have shown, recruitment processes are characterised by archaic selection criteria that place very little weight on a candidate’s postgraduate growth and the advantages of interdisciplinary training. Added to this is the general preference for ‘culturally compliant’ candidates who would not rock the boat too much. The combined effect is that those with the capacity and spirit to try out innovations in education are discouraged from joining or staying on in the public university system. Some, or many, of them may instead seek appointments abroad.
A thread that binds all of these problems together is pervasive hierarchy which, again, many interventions on this column have sought to highlight. It is the interest in preserving hierarchy that leads to the preference for alumni in recruitment processes. Hierarchy within universities can be particularly frustrating for younger faculty and women, who typically have to bear the brunt of the workload of their senior, often male, colleagues. In a context of funding, and, therefore, recruitment, restrictions, this translates into a disproportionate burden being placed on junior (usually female) faculty, seriously hindering their prospects of growing into successful academics due to the time constraints within which they have to operate. Junior academics, therefore, are more likely to look to educational institutions abroad for what they hope would be a different work culture that respects them more.
Ideological ruses
On top of these structural frustrations are also the workings of neoliberal ideology. For one, the nature of relations between the global metropole and peripheral countries like Sri Lanka largely dictates what is desirable and what is not. The apparent lifestyles of Western countries – from food to clothing, housing, appliances, and so on – have continued to lure people from the periphery with the promise of a ‘better’ life, alongside better career advancement opportunities. This, of course, masks much of the struggle that goes on behind the scenes to survive in Western societies. For instance, in most cases highly attractive public infrastructure such as roads, public transport, clean air, quality control of food, and so on belie the astronomical privatised costs of healthcare and education. Health insurance is usually mandatory and steep in most high-income settings, while even subsidised education (for which eligibility criteria are strict) creates a serious dent in household earnings. Of course, the happy images of glossy trams and gleeful international travellers don’t convey this.
A second ideological ruse is the myth of greater opportunities and recognition abroad. While there is no denying that local skilled sectors – be it higher education, health, civil service, or private white-collar positions – are replete with issues that inhibit merit-based professional advancement, the notion that things are fundamentally different in Western countries stems from an uninformed optimism. As is now increasingly known and discussed, Western labour markets are notoriously racialised, and equivalent skills are rarely treated as such. Instead, it is usually demanded that skilled migrants clear certain formal examinations in their host countries. In fields like medicine, this is followed by an interview that may also be racially prejudiced. Once these initial steps are cleared, remuneration reverts to square one irrespective of experience accumulated abroad, not to mention the many subtle aggressions, rejections, and trials one has to go through in the negotiation of everyday life. In the many cases where professional qualifications are used as leverage for a move abroad, sights are set on a better future for one’s children, which again is informed by the misplaced faith in greater opportunities and a lack of awareness of the factors outlined above. Needless to say, in the global swing to the Right, things have become even more challenging. In such a context, considering the few rare cases where skilled migrants live extremely comfortable lives as the norm becomes a dangerous misconception.
The two ideological pull factors mentioned above are complemented by a push factor, which has to do with a highly classed understanding of what a white-collar professional is due in their society. Many of these aspirations are clearly articulated in academic trade union action demanding separate quotas for school entry, increased fuel allowances, winning back the presently stalled vehicle permit scheme, salary hikes, and so on. While working people have every right to agitate for better material conditions, insofar as it remains unconnected to a broader movement for improving the conditions of the lot of the working class, it remains self-serving and very much within the class logic of capitalist society. Since these demands are articulated as a means of maintaining distinction, it is clear that they are not envisaged as part of a class movement. The frustration of not having these needs for distinction satisfied may push some to seek greener pastures abroad, at least financially, (perhaps as a means of social mobility based on it), only to be disappointed on most occasions.
What is to be done?
Addressing the systemic push factors listed above requires, first and foremost, greater allocations for free public higher education. This would immediately translate into more recruitments and less work per academic, and better research and teaching in the long haul. An increase in funding would also ideally lead to greater infrastructural investments, especially including improving the living conditions of those who work in regional universities amid untold hardships. Next, fairer, more creative, and, therefore, more effective recruitment policies are badly needed to attract talented individuals to university positions. Rather than carving out a ‘special category’ for academics to achieve this purpose, which is informed by a classed logic, this needs to be done through fundamental reforms in recruitment processes. Third, a persistent attack on the entrenched hierarchy within universities through internal reform is much called for. Reforming recruitment practices will go a long way towards addressing this. Measures should also be taken to introduce more stringent policies against SGBV (not to mention ragging, even though it is not directly connected to brain drain). Such measures would create a safer, fairer, and more attractive workplace, which would give more reasons for people to stay.
On top of greater allocations, we also need a transformation of our aspirations themselves if this situation is to change. That necessitates a kind of education capable of questioning the ‘paradise’ conception of Western societies, and lays bare their colonial material and ideological dimensions, in both their historical and contemporary manifestations. These colonial understandings of the ‘good life’, moreover, have devastating ecological implications for the planet, not to mention social justice. An education with the ability to transform this mindset would hopefully prove to be more than a mere path to social mobility, rather being a tool of social emancipation that renders mobility moot.
(Hasini Lecamwasam is with the Department of Political Science, 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.
Features
Friends favourite Suzi Croner returns for Oktoberfest 2026
Charming audiences in Switzerland as Suzi Flückiger, Sri Lanka’s own Suzi Croner is coming home… for a very special occasion.
The bubbly former frontline vocalist of 90s band Friends will take the stage at a popular venue in Colombo for Oktoberfest 2026.
Known in Europe for her country and classic hits, Suzi has remained a much-loved name back home. This will be a rare chance for local fans to see her live and celebrate the voice behind so many Friends memories.
Oktoberfest 2026 in Colombo promises an evening of live music, traditional Bavarian food and beer, colourful dirndls and lederhosen, folk dancing, and plenty of community cheer.

Suzi Croner (Flückiger)
Against this lively backdrop, Suzi will take the stage for a special solo set, featuring her own pre-recorded music. She performed at the event last year too, as a solo artiste, but a German band providing the music.
This year, however she says, it’s a different scene.
“The novel attraction will be the dancers from Germany — all girls, clad in German outfits,” Suzi said. She added that the event will also highlight the activities generally connected with Oktoberfest, which should generate a lot of fun and excitement for those who join her in Colombo next month.
Suzi has become a much-in-demand artiste in Europe, and has even performed Down Under, in Melbourne.
In Switzerland, where she has been based for the past 42 years, she continues to charm audiences with country and classic hits, performing at private events and community nights across Europe.
“My weekends are generally loaded with my work as a singer,” she said. “And I also play tennis three times a week, because I need to keep fit to entertain my audience in an active way.”
Her repertoire is made up mainly of Swiss, German and English songs.
And true to form, Suzi loves springing surprises.
“So watch out when you join me at Oktoberfest 2026, in Colombo!” she said.
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