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Working with dignity: Reflections from within academia

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Considering the range of experiences academics encounter in university environments, from collegiality to subtle hostility, it is worth asking whether higher education institutions genuinely allow their junior members to work with dignity. Do our academic environments foster fairness, respect and recognition they truly deserve, or do they continue to erode these very principles? We speak often about ragging and sexual and gender-based violence (SGBV) as issues that harm students, yet we rarely acknowledge their lasting impact on academic staff. The same tolerance of intimidation, silence and retaliation that sustain ragging and SGBV also shapes how academics experience their workplaces. I have realised, over the years, that these reflections are not mine alone. They echo the silent struggles of many academics across our universities.

From my point of view, dignity at work is not a luxury. It is the right to be treated with fairness, respect and to be recognised for one’s contribution. It means being able to perform one’s duties without humiliation, exploitation, or fear. In academia, dignity also means the freedom to think, teach and speak, without intimidation or silencing. As the UNESCO recommendation concerning the Status of Higher Education Teaching Personnel (1997) reminds us, teachers must enjoy “freedom of teaching and discussion” and a “fair and equitable workload” that permits them “to carry out their duties in teaching, scholarship and research.” When those conditions disappear, dignity erodes. The same can be said of how our universities respond to deeper forms of violence, within our own walls. When intimidation, fear and silence are tolerated in one sphere of the university, they inevitably seep into others, shaping how both students and academics experience their right to safety and respect at work.

The Weight of Work

Within academia, exhaustion seems to have become a badge of honour. Many early and mid-career academics, particularly those leading departments with limited staffing, carry an unsustainable combination of teaching, research, and administrative work, leaving little space for rest and reflection.

The beauty of university life lies in scholarship and mentorship, yet these are the very things we risk losing under the weight of administrative and teaching overload. When cadre shortages persist for years and academics are forced to shoulder triple workloads, the human cost is extensive. Time for rest, reflection and research disappears. Burnout becomes normalised and the narrative of “sacrifice for the institution” often disguises systemic neglect. Research confirms this pattern. A 2023 study on burnout among higher education faculty found that excessive teaching and administrative loads, coupled with limited autonomy, are key drivers of emotional exhaustion and disengagement (Koster et al., 2023). The study concluded that when academics lack control over their workload and receive little institutional support both their well-being and the quality of their teaching decline.

When exhaustion replaces intellectual joy, our work becomes mechanical. And when overwork is glorified as dedication, dignity quietly slips away. To work with dignity, one must have the space to think, to create and, of course, to breathe, regardless of one’s rank or position.

In the Shadow of Hierarchy and Tradition

Academic bullying often hides behind civility at our universities. It appears in the raised eyebrow during a meeting, the public correction meant to humiliate, or the quiet exclusion from decisions. Young academics who demonstrate expertise or confidence can trigger insecurity among some who believe that titles, grades and age alone should confer authority. Instead of mentorship, they offer superiority/ condescension.

A 2024 scoping review of 140 cross-national studies on workplace bullying and harassment in higher education confirms that this behaviour is systemic and not incidental (Hodgins et al., 2024). The review identifies hierarchy, power, dependence and institutional silence as key enablers of bullying. Similarly, Tay (2023) notes that bullying in academia cannot be separated from “the structural power distances within the institution.” For junior academics, this hierarchy dictates every interaction. They must constantly prove their worth, seek approvals, and avoid offending those who hold power over their promotions and confirmations. Fear of being labelled “disrespectful” or “problematic” ensures compliance, while institutions respond to criticism with defensiveness rather than introspection. Such silence is not neutral. It is corrosive. It teaches conformity over courage and survival over scholarship. Every time the system chooses silence over justice, it erodes the collective dignity of the academic community.

Those who take principled stances against abusive “traditions” sometimes face professional exclusion or silent hostility. An academic friend of mine, a drama director, shared her story with me. As an undergraduate, she was outspokenly against ragging. Years later, despite her artistic achievements, her dramas are never invited to major university festivals because student unions remember her as an “anti-ragger.” When institutional cultures reward conformity and punish courage, the idea of working with dignity becomes a distant dream.

Brushed Under the Rug

I have written about this before, but it bears repeating. SGBV still thrives in our universities. Even though policies and committees exist, victims rarely feel safe to speak. The fear of retaliation, loss of reputation and career stagnation keep many silent.

Quite often, individuals who speak out against SGBV continue to experience subtle forms of retaliation. Those who make complaints or attempt to hold perpetrators accountable are often labelled as troublemakers. When concerns about institutional tolerance of misconduct are voiced, they are frequently met with defensiveness, with some insisting that public discussion of such issues would tarnish the good name of the institution. As Hodgins et al. (2024) describe, this pattern constitutes a form of institutional violence where silence and inaction perpetuate harm. Dignity at work requires both physical and emotional safety. Without it, no academic can thrive.

Towards a Culture of Dignity

To restore dignity in academia, we must begin by naming indignities. Overwork is not dedication, harassment is not tradition and hierarchy is not wisdom. Universities must create structures that protect those who speak up. In, recent years, Sri Lanka has tried to make progress with addressing ragging and SGBV through University policies, UGC circulars, and even a Supreme Court directive that offers detailed guidelines for prevention of ragging. These are important steps forward. Yet dignity at work extends beyond preventing overt violence. It also requires tackling the everyday forms of academic bullying; the exclusion, belittling and power misuse that corrode morale and integrity.

It is time for universities to go further and adopt clear anti-bullying policies, similar to those recommended in other higher education systems (Hodgins et al.,2024). Such policies should define unacceptable conduct, ensure confidential reporting mechanisms and establish impartial inquiry procedures. They should protect complainants and witnesses from retaliation and hold perpetrators accountable, regardless of rank or title.

While cultural and procedural reforms are vital, they cannot fully succeed without addressing the material realities of academic work. The reality of inadequate staffing, the freeze on recruitment and declining state investment in higher education drive academic exhaustion. UNESCO’s 1997 recommendation emphasises that teaching personnel are entitled to fair and equitable workload. However, this cannot be achieved in institutions struggling with structural shortages. Dignity at work cannot exist without the capacity to do our work well. Therefore, the government must support universities to pair cultural change with structural reforms; that is by reviving recruitment as was before, ensuring equitable distribution of staff and restoring public funding to sustainable levels. Otherwise, the call for dignity risks becoming symbolic rather than transformative.

Genuine well-being among academics depends on autonomy and institutional support, not endless endurance. Dignity cannot thrive where fear rules. It flourishes only where respect is mutual and justice is visible.

(Udari Abeyasinghe is attached to the Department of Oral Pathology 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 Udari Abeyasinghe



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Cyclones, greed and philosophy for a new world order

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Floods caused by Cyclone Ditwah in Sri Lanka

Further to my earlier letter titled, “Psychology of Greed and Philosophy for a New World Order” (The Island 26.11.2025) it may not be far-fetched to say that the cause of the devastating cyclones that hit Sri Lanka and Indonesia last week could be traced back to human greed. Cyclones of this magnitude are said to be unusual in the equatorial region but, according to experts, the raised sea surface temperatures created the conditions for their occurrence. This is directly due to global warming which is caused by excessive emission of Greenhouse gases due to burning of fossil fuels and other activities. These activities cannot be brought under control as the rich, greedy Western powers do not want to abide by the terms and conditions agreed upon at the Paris Agreement of 2015, as was seen at the COP30 meeting in Brazil recently. Is there hope for third world countries? This is why the Global South must develop a New World Order. For this purpose, the proposed contentment/sufficiency philosophy based on morals like dhana, seela, bhavana, may provide the necessary foundation.

Further, such a philosophy need not be parochial and isolationist. It may not be  necessary to adopt systems that existed in the past that suited the times but develop a system that would be practical and also pragmatic in the context of the modern world.

It must be reiterated that without controlling the force of collective greed the present destructive socioeconomic system cannot be changed. Hence the need for a philosophy that incorporates the means of controlling greed. Dhana, seela, bhavana may suit Sri Lanka and most of the East which, as mentioned in my earlier letter, share a similar philosophical heritage. The rest of the world also may have to adopt a contentment / sufficiency philosophy with  strong and effective tenets that suit their culture, to bring under control the evil of greed. If not, there is no hope for the existence of the world. Global warming will destroy it with cyclones, forest fires, droughts, floods, crop failure and famine.

Leading economists had commented on the damaging effect of greed on the economy while philosophers, ancient as well as modern, had spoken about its degenerating influence on the inborn human morals. Ancient philosophers like Plato, Aristotle, and Epicurus all spoke about greed, viewing it as a destructive force that hindered a good life. They believed greed was rooted in personal immorality and prevented individuals from achieving true happiness by focusing on endless material accumulation rather than the limited wealth needed for natural needs.

Jeffry Sachs argues that greed is a destructive force that undermines social and environmental well-being, citing it as a major driver of climate change and economic inequality, referencing the ideas of Adam Smith, John Maynard Keynes, etc. Joseph Stiglitz, a Nobel Laureate economist, has criticised neoliberal ideology in similar terms.

In my earlier letter, I have discussed how contentment / sufficiency philosophy could effectively transform the socioeconomic system to one that prioritises collective well-being and sufficiency over rampant consumerism and greed, potentially leading to more sustainable economic models.

Obviously, these changes cannot be brought about without a change of attitude, morals and commitment of the rulers and the government. This cannot be achieved without a mass movement; people must realise the need for change. Such a movement would need  leadership. In this regard a critical responsibility lies with the educated middle class. It is they who must give leadership to the movement that would have the goal of getting rid of the evil of excessive greed. It is they who must educate the entire nation about the need for these changes.

The middle class would be the vanguard of change. It is the middle class that has the capacity to bring about change. It is the middle class that perform as a vibrant component of the society for political stability. It is the group which supplies political philosophy, ideology, movements, guidance and leaders for the rest of the society. The poor, who are the majority, need the political wisdom and leadership of the middle class.

Further, the middle class is the font of culture, creativity, literature, art and music. Thinkers, writers, artistes, musicians are fostered by the middle class. Cultural activity of the middle class could pervade down to the poor groups and have an effect on their cultural development as well. Similarly, education of a country depends on how educated the middle class is. It is the responsibility of the middle class to provide education to the poor people.

Most importantly, the morals of a society are imbued in the middle class and it is they who foster them. As morals are crucial in the battle against  greed, the middle class assume greater credentials to spearhead the movement against greed and bring in sustainable development and growth. Contentment sufficiency philosophy, based on morals, would form the strong foundation necessary for achieving the goal of a new world order. Thus, it is seen that the middle class is eminently suitable to be the vehicle that could adopt and disseminate a contentment/ sufficiency philosophy and lead the movement against the evil neo-liberal system that is destroying the world.

The Global South, which comprises the majority of the world’s poor, may have to realise, before it is too late, that it is they who are the most vulnerable to climate change though they may not be the greatest offenders who cause it. Yet, if they are to survive, they must get together and help each other to achieve self-sufficiency in the essential needs, like food, energy and medicine. Trade must not be via exploitative and weaponised currency but by means of a barter system, based on purchase power parity (PPP). The union of these countries could be an expansion of organisations,like BRICS, ASEAN, SCO, AU, etc., which already have the trade and financial arrangements though in a rudimentary state but with great potential, if only they could sort out their bilateral issues and work towards a Global South which is neither rich nor poor but sufficient, contented and safe, a lesson to the Global North. China, India and South Africa must play the lead role in this venture. They would need the support of a strong philosophy that has the capacity to fight the evil of greed, for they cannot achieve these goals if fettered by greed. The proposed contentment / sufficient philosophy would form a strong philosophical foundation for the Global South, to unite, fight greed and develop a new world order which, above all, will make it safe for life.

by Prof. N. A. de S. Amaratunga 
PHD, DSc, DLITT

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SINHARAJA: The Living Cathedral of Sri Lanka’s Rainforest Heritage

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Damp and thick undergrowth

When Senior biodiversity scientist Vimukthi Weeratunga speaks of Sinharaja, his voice carries the weight of four decades spent beneath its dripping emerald canopy. To him, Sri Lanka’s last great rainforest is not merely a protected area—it is “a cathedral of life,” a sanctuary where evolution whispers through every leaf, stream and shadow.

 “Sinharaja is the largest and most precious tropical rainforest we have,” Weeratunga said.

“Sixty to seventy percent of the plants and animals found here exist nowhere else on Earth. This forest is the heart of endemic biodiversity in Sri Lanka.”

A Magnet for the World’s Naturalists

Sinharaja’s allure lies not in charismatic megafauna but in the world of the small and extraordinary—tiny, jewel-toned frogs; iridescent butterflies; shy serpents; and canopy birds whose songs drift like threads of silver through the mist.

“You must walk slowly in Sinharaja,” Weeratunga smiled.

“Its beauty reveals itself only to those who are patient and observant.”

For global travellers fascinated by natural history, Sinharaja remains a top draw. Nearly 90% of nature-focused visitors to Sri Lanka place Sinharaja at the top of their itinerary, generating a deep economic pulse for surrounding communities.

A Forest Etched in History

Centuries before conservationists championed its cause, Sinharaja captured the imagination of explorers and scholars. British and Dutch botanists, venturing into the island’s interior from the 17th century onward, mapped streams, documented rare orchids, and penned some of the earliest scientific records of Sri Lanka’s natural heritage.

Smallest cat

These chronicles now form the backbone of our understanding of the island’s unique ecology.

The Great Forest War: Saving Sinharaja

But Sinharaja nearly vanished.

In the 1970s, the government—guided by a timber-driven development mindset—greenlit a Canadian-assisted logging project. Forests around Sinharaja fell first; then, the chainsaws approached the ancient core.

 “There was very little scientific data to counter the felling,” Weeratunga recalled.

“But people knew instinctively this was a national treasure.”

The public responded with one of the greatest environmental uprisings in Sri Lankan history. Conservation icons Thilo Hoffmann and Neluwe Gunananda Thera led a national movement. After seven tense years, the new government of 1977 halted the project.

What followed was a scientific renaissance. Leading researchers—including Prof. Savithri Gunathilake and Prof. Nimal Gunathilaka, Prof. Sarath Kottagama, and others—descended into the depths of Sinharaja, documenting every possible facet of its biodiversity.

Thilak

 “Those studies paved the way for Sinharaja to become Sri Lanka’s very first natural World Heritage Site,” Weeratunga noted proudly.

A Book Woven From 30 Years of Field Wisdom

For Weeratunga, Sinharaja is more than academic terrain—it is home. Since joining the Forest Department in 1985 as a young researcher, he has trekked, photographed, documented and celebrated its secrets.

Now, decades later, he joins Dr. Thilak Jayaratne, the late Dr. Janaka Gallangoda, and Nadika Hapuarachchi in producing, what he calls, the most comprehensive book ever written on Sinharaja.

 “This will be the first major publication on Sinharaja since the early 1980s,” he said.

“It covers ecology, history, flora, fauna—and includes rare photographs taken over nearly 30 years.”

Some images were captured after weeks of waiting. Others after years—like the mysterious mass-flowering episodes where clusters of forest giants bloom in synchrony, or the delicate jewels of the understory: tiny jumping spiders, elusive amphibians, and canopy dwellers glimpsed only once in a lifetime.

The book even includes underwater photography from Sinharaja’s crystal-clear streams—worlds unseen by most visitors.

A Tribute to a Departed Friend

Halfway through the project, tragedy struck: co-author Dr. Janaka Gallangoda passed away.

 “We stopped the project for a while,” Weeratunga said quietly.

“But Dr. Thilak Jayaratne reminded us that Janaka lived for this forest. So we completed the book in his memory. One of our authors now watches over Sinharaja from above.”

Jumping spide

An Invitation to the Public

A special exhibition, showcasing highlights from the book, will be held on 13–14 December, 2025, in Colombo.

“We cannot show Sinharaja in one gallery,” he laughed.

“But we can show a single drop of its beauty—enough to spark curiosity.”

A Forest That Must Endure

What makes the book special, he emphasises, is its accessibility.

“We wrote it in simple, clear language—no heavy jargon—so that everyone can understand why Sinharaja is irreplaceable,” Weeratunga said.

“If people know its value, they will protect it.”

To him, Sinharaja is more than a rainforest.

It is Sri Lanka’s living heritage.

A sanctuary of evolution.

A sacred, breathing cathedral that must endure for generations to come.

By Ifham Nizam

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How Knuckles was sold out

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Knuckles range

Leaked RTI Files Reveal Conflicting Approvals, Missing Assessments, and Silent Officials

“This Was Not Mismanagement — It Was a Structured Failure”— CEJ’s Dilena Pathragoda

An investigation, backed by newly released Right to Information (RTI) files, exposes a troubling sequence of events in which multiple state agencies appear to have enabled — or quietly tolerated — unauthorised road construction inside the Knuckles Conservation Forest, a UNESCO World Heritage site.

At the centre of the unfolding scandal is a trail of contradictory letters, unexplained delays, unsigned inspection reports, and sudden reversals by key government offices.

“What these documents show is not confusion or oversight. It is a structured failure,” said Dilena Pathragoda, Executive Director of the Centre for Environmental Justice (CEJ), who has been analysing the leaked records.

“Officials knew the legal requirements. They ignored them. They knew the ecological risks. They dismissed them. The evidence points to a deliberate weakening of safeguards meant to protect one of Sri Lanka’s most fragile ecosystems.”

A Paper Trail of Contradictions

RTI disclosures obtained by activists reveal:

Approvals issued before mandatory field inspections were carried out

Three departments claiming they “did not authorise” the same section of the road

A suspiciously backdated letter clearing a segment already under construction

Internal memos flagging “missing evaluation data” that were never addressed

“No-objection” notes do not hold any legal weight for work inside protected areas, experts say.

One senior officer’s signature appears on two letters with opposing conclusions, sent just three weeks apart — a discrepancy that has raised serious questions within the conservation community.

“This is the kind of documentation that usually surfaces only after damage is done,” Pathragoda said. “It shows a chain of administrative behaviour designed to delay scrutiny until the bulldozers moved in.”

The Silence of the Agencies

Perhaps, more alarming is the behaviour of the regulatory bodies.

Multiple departments — including those legally mandated to halt unauthorised work — acknowledged concerns in internal exchanges but issued no public warnings, took no enforcement action, and allowed machinery to continue operating.

“That silence is the real red flag,” Pathragoda noted.

“Silence is rarely accidental in cases like this. Silence protects someone.”

On the Ground: Damage Already Visible

Independent field teams report:

Fresh erosion scars on steep slopes

Sediment-laden water in downstream streams

Disturbed buffer zones

Workers claiming that they were instructed to “complete the section quickly”

Satellite images from the past two months show accelerated clearing around the contested route.

Environmental experts warn that once the hydrology of the Knuckles slopes is altered, the consequences could be irreversible.

CEJ: “Name Every Official Involved”

CEJ is preparing a formal complaint demanding a multi-agency investigation.

Pathragoda insists that responsibility must be traced along the entire chain — from field officers to approving authorities.

“Every signature, every omission, every backdated approval must be examined,” she said.

“If laws were violated, then prosecutions must follow. Not warnings. Not transfers. Prosecutions.”

A Scandal Still Unfolding

More RTI documents are expected to come out next week, including internal audits and communication logs that could deepen the crisis for several agencies.

As the paper trail widens, one thing is increasingly clear: what happened in Knuckles is not an isolated act — it is an institutional failure, executed quietly, and revealed only because citizens insisted on answers.

by Ifham Nizam

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