Jeewaka was the Buddha’s Physician. He is venerated in Thailand by its Medical Profession and statues of Jeewaka are a common sight in Thai Hospitals. Can Sri Lanka being another Theravada Buddhist country adopt the practice of remembering Jeewaka like in Thailand. What measures are required by the authorities in Sri Lanka to do so?
AI Overview
Answer
Yes.
Sri Lanka, as a prominent Theravada Buddhist nation with its own rich history of ancient medicine, can certainly adopt the practice of venerating Jeewaka (Jīvaka Komārabhacca) as a patron of medicine. This practice would align well with the country’s Buddhist heritage and existing appreciation for traditional healing systems.
Currently, Jivaka is already honored by Indians and Thais as a patron of traditional healing systems.
This practice would align well with the country’s Buddhist heritage and existing appreciation for traditional healing systems.
Currently, Jivaka is already honored by Indians and Thais as a patron of traditional medicine, playing a central role in their related ceremonies. While Jivaka’s story is known in Sri Lankan Buddhist literature, his widespread public veneration in hospitals like in Thailand is not a current national practice, as local indigenous medical traditions often look to other historical figures or kings as patrons.
Required Measures for Adoption
Adopting this practice would involve a combination of official recognition, educational initiatives, and cultural promotion:
Official Endorsement: The Ministry of Indigenous Medicine and the Ministry of Health could officially recognize Jivaka as a symbolic figure or patron for the medical profession (both indigenous and Western medicine).
Medical Community Engagement: Professional medical associations, including the Sri Lanka Medical Council and Ayurvedic Medical Council, could promote his story and values (skill, compassion, ethics) among their members and students.
Educational Integration: Jivaka’s life and ethical conduct could be integrated into the curricula of medical schools and traditional medicine institutions (e.g., the University of Colombo’s Faculty of Medicine, University of Ruhuna, etc.).
Physical Installations: Statues or images of Jivaka could be placed in prominent locations within hospitals, medical faculties, and research institutions, similar to the practice in Thai hospitals. Plaques could explain his significance as the Buddha’s physician and a model healer.
Ceremonial Practices: Annual ceremonies or events could be established where medical professionals gather to pay respect to Jivaka, recite Buddhist pirith (chanting for protection and health), and reflect on medical ethics and patient care.
Public Awareness Campaigns: The government and Buddhist organizations could launch campaigns to raise awareness among the general public about Jivaka’s legacy and his connection to the core values of the medical profession.
Research and Documentation: Encouraging historical and cultural research into Jivaka’s connection to ancient Sri Lankan or Indian medicine can help solidify the practice’s cultural relevance.
By implementing these measures, Sri Lanka could foster a deeper connection between its rich Buddhist heritage and the modern practice of medicine, using Jivaka as a powerful symbol of compassionate and skilled healing.
Source: AI Overview
see also
Jivaka Komarabhacca physician of ancient India. also known in China and Japan. jivaka has Influenced Traditional Chinese Medicine
A shrine to Jivaka at Wat Bang Kung temple in Thailand
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Vijitha Herat, the Minister of Foreign Affairs, has stated that Sri Lanka did not attempt to join a losing race when he and the government decided to let the UNHRC to adopt the proposal A/HRC/60/21/2025 against Sri Lanka. He also added that they wanted to save funds by not getting involved in canvassing support from other nations. The minister’s excuses remind us of a tale of Demosthenes of an ass’s shadow in which two persons contended about trifles while both lost what they should have protected.
What happened in Geneva, was the losing of an opportunity to expose UNHRC ‘s continuous questionable approach to the defeating of the Tamil Tigers who were waging a separatist war. Their numerous crimes against Sri Lanka and her people had been excused by the UNHRC while extending a blind eye to the naked aggressions conducted by the USA, the UK , France, etc., in Afghanistan, Iraq Libya, etc. Further the UNHRC’s continuous insistence that the SL government has failed to probe the allegations is unreasonable. The UNHRC’s charter requires it to conduct its activities objectively”, impartiality , and non-selectivity” Without any justification to authorize investigation of a country it is illegal and unauthorized.
Sri Lanka under the present NPP government opposed the UNHRC Resolution but failed to insist on a vote perhaps to please its supporters from the overseas pro-LTTE organizations as the government’s approach was to allow the High Commissioner to proceed ahead with his programme of penalising Sri Lanka with their Accountability Project(SLAP) It is a known fact that the government is in the process of implementing the key requirements of the SLAP. In short. the government has exposed its policy of giving into the ‘’unauthorized’ process as proposed by the High Commissioner, The government has also encouraged the High Commissioner to gather ‘war crimes’ information and use this to plan to persecute war criminals” under universal jurisdiction, Sri Lanka could have gained time by requesting a vote at the sessions through persuasive contributions from a number of friendly countries exposing the arbitrary actions of the UNHRC.
It is said that the UNHRC has spent over US$16 million of member states’ funds from 2021 for the process of of punishing of Sri Lanka” It is high time the member nations investigated how the money was spent as many UN affiliated organizations are well known for their lack of transparency.
While Sri Lankan government has opted to be satisfied in wearing a fool’s cap the country has missed an opportunity to explain the right action taken to defeat the violent terrorism of the LTTE
The ‘takes’ were numerous for the perceptive sections of the public from the Dr. Gamani Corea 100th birth anniversary oration delivered at ‘The Lighthouse’ auditorium, Colombo, by Dr. Carlos Maria Correa, Executive Director of the South Centre in Geneva on November 4th. The fact that Dr. Gamani Corea was instrumental in the establishment of the South Centre decades back enhanced the value of the presentation. The event was organized by the Gamani Corea Foundation.
The presentation proved to be both wide-ranging and lucid. The audience was left in no doubt as to what Dr. Gamani Corea (Dr. GC) bequeathed to the global South by way of developmental policy and thinking besides being enlightened on the historic, institutional foundations he laid for the furtherance of Southern economic and material wellbeing.
For instance, in its essential core Dr. GC’s vision for the South was given as follows: sustainable and equitable growth, a preference for trade over aid, basic structural reform of global economy, enhancement of the collective influence of developing countries in international affairs.
Given the political and economic order at the time, that is the sixties of the last century, these principles were of path-breaking importance. For example, the Cold War was at its height and the economic disempowerment of the developing countries was a major issue of debate in the South. The latter had no ‘say’ in charting their economic future, which task devolved on mainly the West and its prime financial institutions.
Against this backdrop, the vision and principles of Dr. G.C. had the potential of being ‘game changers’ for the developing world. The leadership provided by him to UNCTAD as its long-serving Secretary General and to the Group of 77, now Plus China, proved crucial in, for instance, mitigating some economic inequities which were borne by the South. The Integrated Program for Commodities, which Dr. G.C. helped in putting into place continues to serve some of the best interests of the developing countries.
It was the responsibility of succeeding generations to build on this historic basis for economic betterment which Dr. G.C. helped greatly to establish. Needless to say, all has not gone well for the South since the heyday of Dr. G.C. and it is to the degree to which the South re-organizes itself and works for its betterment as a cohesive and united pressure group that could help the hemisphere in its present ordeals in the international economy. It could begin by rejuvenating the Non-aligned Movement (NAM), for instance.
The coming into being of visionary leaders in the South, will prove integral to the economic and material betterment of the South in the present world order or more accurately, disorder. Complex factors go into the making of leaders of note but generally it is those countries which count as economic heavyweights that could also think beyond self-interest that could feature in filling this vacuum.
A ‘take’ from the Dr. GC memorial oration that needs to be dwelt on at length by the South was the speaker’s disclosure that 46 percent of current global GDP is contributed by the South. Besides, most of world trade takes place among Southern countries. It is also the heyday of multi-polarity and bipolarity is no longer a defining feature of the international political and economic order.
In other words, the global South is now well placed to work towards the realization of some of Dr. GC’s visionary principles. As to whether these aims could be achieved will depend considerably on whether the South could re-organize itself, come together and work selflessly towards the collective wellbeing of the hemisphere.
From this viewpoint the emergence of BRICS could be seen as holding out some possibilities for collective Southern economic betterment but the grouping would need to thrust aside petty intra-group power rivalries, shun narrow national interests, place premium value on collective wellbeing and work towards the development of its least members.
The world is yet to see the latter transpiring and much will depend on the quality of leadership formations such as BRICS could provide. In the latter respect Dr. GC’s intellectual leadership continues to matter. Measuring-up to his leadership standards is a challenge for BRICS and other Southern groupings if at all they visualize a time of relative collective progress for the hemisphere.
However, the mentioned groupings would need to respect the principle of sovereign equality in any future efforts at changing the current world order in favour of all their member countries. Ideally, authoritarian control of such groupings by the more powerful members in their fold would need to be avoided. In fact, progress would need to be predicated on democratic equality.
Future Southern collectivities intent on bettering their lot would also need to bring into sharp focus development in contrast to mere growth. This was also a concern of Dr. G.C. Growth would be welcome, if it also provides sufficiently for economic equity. That is, economic plans would come to nought if a country’s resources are not equally distributed among its people.
The seasoned commentator is bound to realize that this will require a degree of national planning. Likewise, the realization ought to have dawned on Southern governments over the decades that unregulated market forces cannot meet this vital requirement in national development.
Thus, the oration by Dr. Carlos Maria Correa had the effect of provoking his audience into thinking at some considerable length on development issues. Currently, the latter are not in vogue among the majority of decision and policy makers of the South but they will need ‘revisiting’ if the best of Dr. GC’s development thinking is to be made use of.
What makes Dr. GC’s thinking doubly vital are the current trade issues the majority of Southern countries are beginning to face in the wake of the restrictive trade practices inspired by the US. Dr. GC was an advocate of international cooperation and it is to the degree to which intra-South economic cooperation takes hold that the South could face the present economic challenges successfully by itself as a collectivity. An urgent coming together of Southern countries could no longer be postponed.
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Colombo, Nov. 6 (Daily Mirror) – A man who had spent eight years in prison under a death sentence for drug trafficking was acquitted by the Court of Appeal, which found that the raid and recovery of productions in the case had not met the test of probability.
The Court of Appeal two-judge bench comprising Justice P. Kumararatnam and Justice Pradeep Hettiarachchi set aside the conviction and death sentence imposed by the Colombo High Court on March 20, 2017, citing that the prosecution had failed to prove the case beyond reasonable doubt.
In its judgement, the Court further observed that the accused had been denied the right to a fair trial, as the High Court Judge had not permitted him to call a witness in his defence. The Court held that this amounted to a violation of the constitutional guarantee of a fair trial.
The accused, Osman Perera, had been indicted by the Attorney General before the Colombo High Court under Sections 54(A)(d) and 54(A)(b) of the Poisons, Opium and Dangerous Drugs Ordinance, as amended by Act No. 13 of 1984, for possession and trafficking of 4.4 grams of heroin (diacetylmorphine) on February 22, 2002.
Following the trial, the High Court found him guilty on both counts and imposed the death sentence. The accused subsequently filed an appeal, contending that the trial judge had failed to properly evaluate the evidence and that the production chain had not been established beyond reasonable doubt.
Justice Kumararatnam, delivering the judgement, observed that the prosecution’s version of the raid and the recovery of the drugs failed to meet the test of probability. If the learned Trial Judge had examined the evidence presented from the correct perspective, he would have been inclined to accept the testimony provided by the accused,” the Court noted.
The Court also observed the inconsistencies regarding the weight of the production. While the first police witness testified that 7 grams of heroin (excluding the cellophane cover) were sent for analysis, the Government Analyst reported receiving 7.44 grams, indicating a 0.44-gram discrepancy.
The Court of Appeal accordingly ordered that the conviction and sentence be quashed and directed that the accused be acquitted forthwith.
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Today is the budget day. The NPP government, under the leadership of President Anura Kumara Dissanayake, will present its second maiden budget today when the country is at a critical juncture between hard-won stabilisation and the promise of sustainable growth. The past two years have been spent under the IMF programme, with the focus on restoring macroeconomic balance. Sri Lanka went for the IMF programme in March 2023 under the previous government. The current economic stabilisation is attributed to the successful continuation of the programme despite the change of government in the last presidential election. Now, a task lies ahead for the NPP government—to move from stabilisation to economic transformation.
The IMF Extended Fund Facility (EFF) succeeded in reversing the economic downfall. Inflation is under control, foreign reserves have improved modestly, and fiscal discipline has been restored through higher tax revenues and reduced monetary financing. Yet, the real economy remains sluggish, with growth hovering way below the expected level, unemployment rising, and living costs continuing to burden people. Macroeconomic stability alone cannot guarantee prosperity. In its 2026 budget, the government must therefore articulate a credible pathway for growth acceleration, job creation, and social relief without undermining fiscal prudence. Fiscal consolidation remains at the core of the IMF programme. The sharp rise in direct and indirect taxes over the past two years has already tested the resilience of businesses and middle-income earners. Now is the time to lay the groundwork further for the enhancement of investments and production.
The government should focus on widening the tax base, improving digital tax administration, and rationalising exemptions rather than repeatedly squeezing the same segments of the economy.
If the 2026 Budget is to mark a turning point, it must send a strong message of confidence to investors—both domestic and foreign. Bureaucratic red tape, policy unpredictability, and corruption have long undermined Sri Lanka’s investment climate, as highlighted even by the U.S. Investment Climate report on Sri Lanka. The NPP administration’s early emphasis on clean governance has been welcomed, but investors now expect policy clarity and consistency. The proposed establishment of a ‘Single Window’ investment facilitation system, if implemented effectively, could reduce administrative delays that deter investors.
Equally important is the need to revive exports. Sri Lanka’s export basket remains narrow and overly dependent on apparel and tea, while regional competitors have diversified rapidly. Budgetary measures to support new export sectors—ICT, logistics, agro-processing, and green manufacturing—can provide a crucial boost. Linking these sectors to regional value chains through trade facilitation and infrastructure improvement is essential to enhance competitiveness.
One of the most significant reforms under the IMF programme involves restructuring State-Owned Enterprises (SOEs). With over 400 SOEs, many operating at a loss, the state’s fiscal burden has become unsustainable. The government has been talking about the need for the revitalisation of these SOEs. It is time to walk the talk. The 2026 Budget should focus attention on it. Also, a key focus of the budget should be to balance fiscal consolidation with social protection. Around 25 per cent of households remain vulnerable to poverty due to stagnant wages and rising living costs. People are normally used to looking at annual budgets for benefits in terms of pay hikes for the public sector, an increase in welfare allowances for various sectors, price reduction of essential items, subsidies for the agriculture sector, etc. Right throughout history, the budget was projected as a box containing surprises for the public.
Instead, it should be the blueprint for economic growth. Under the current circumstances, it will be challenging for the government to give relief to people at this juncture. The government is under compulsion to manage expenditure. In the realisation of the IMF targets, tangible relief measures for people are out of the question.
But, the government should improve its efficiency to improve the business, investment climate of the country rather than trying populist giveaways. The government, in the budget, can still inspire confidence through efficient governance, transparency, and a clear reform agenda. Today, bureaucracy is not moving fast enough. Corruption remains at different levels of governance and administrative layers, though there are no major allegations against key politicians of the ruling party. It is important to address these issues. Ultimately, the success of the 2026 Budget will rest on implementation. Successive governments have often produced ambitious fiscal plans only to falter at the execution stage due to inefficiency, corruption, and weak institutional capacity. This time, the government cannot afford such complacency. It has a mandate only to undo past mistakes. Let’s wait for the budget to be presented to see what is in store for the country!
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When you dust a little cinnamon over your cappuccino, the last thing on your mind is fraud. However, scientists at the European Commission’s Joint Research Centre (JRC) have uncovered cases of mislabelling that could lead to potential health risks, as Project Coordinator Anastasia Vlachou reveals.
Two cinnamons, one big problem
Cinnamon is a cultivar from the inner bark layer of different evergreen trees belonging to the genus Cinnamomum. Once the cinnamon bark is shaved from the tree stump, it naturally takes on a coiled shape. The processing method continues when the bark is dried, portioned into smaller segments for cinnamon sticks, or processed into a fine powder for ground cinnamon.
The trouble unfolds when Cassia is sold as true cinnamon. Consumers pay premium prices for what they believe is a pure, high-quality product and instead get something that could potentially pose a health risk, especially for children.”
There are two primary categories of cinnamon: Ceylon and cassia.
Ceylon (Cinnamomum verum), sometimes referred to as ‘true cinnamon’ originates from Sri Lanka and is the variety that initiated the spice trade when it was first discovered during the Age of European Exploration. It is valued for its delicate, warm, sweet yet spicy aroma and low levels of the potentially-toxic compound coumarin.1
The cassia category of cinnamon has three main varieties that relate to its place of origin: China (Cinnamomum cassia, or cassia), Vietnam (Cinnamomum loureiroi, or Saigon), and Indonesia (Cinnamomum burmannii, or korintje). Cassia has a stronger, sharper and more pungent aroma than true cinnamon, as well as a far higher coumarin content.
Ceylon vs Cassia cinnamon comparison
The trouble unfolds when Cassia is sold as true cinnamon. Consumers pay premium prices for what they believe is a pure, high-quality product and instead get something that could potentially pose a health risk, especially for children.
The JRC study tested cinnamon samples from 10 EU countries, the results of which were rather alarming since over two-thirds showed irregularities. Around nine percent of products labelled Ceylon” turned out to be Cassia or a mixture of both. Of greater concern is that approximately one in ten samples exceeded the EU’s legal limits for lead.
Catching the cheats
Catching this kind of food fraud is not a simple process; it’s part science and part detective story.
To separate the genuine from the fake, researchers employed an impressive toolkit of testing methods:
Energy dispersive X-ray fluorescence (EDXRF) to check the elemental composition
FT-Raman spectroscopy to identify chemical fingerprints
Gas chromatography-mass spectrometry (GC-MS) to detect tell-tale compounds like coumarin
Thermo-gravimetric analysis to measure impurities.
Together, these techniques were able to paint a clear picture of authenticity – or lack thereof in many cases.
As with other types of food fraud or food safety investigation, not only was the scientific data impressive, but the dedication of the researchers collecting the samples was particularly striking. Teams of scientists were meticulous in tracing supply chains across continents, comparing bark samples and confirming suspicions one test at a time – such is the detail of work required to ensure that what we sprinkle on our food is safe and genuine.
Why it matters
This isn’t just a niche issue for spice lovers. Food fraud in all manner of ingredients and commodities undermines consumer trust, damages honest producers and, in some cases, endangers public health.
This cinnamon fraud may seem trivial to some, but it illustrates a bigger picture: when profit drives deception, everyone pays the price.”
This cinnamon fraud may seem trivial to some, but it illustrates a bigger picture: when profit drives deception, everyone pays the price. One of the most vulnerable groups in our society is children and the consumption of cassia with high coumarin levels could result in them exceeding recommended daily intake limits, even with just a small portion.
The economic impact is also a concern. Genuine Ceylon producers, many of whom are smallholders in Sri Lanka, lose out when fake products flood the market and indeed the integrity of the entire spice trade comes under question.
Building a culture of food integrity
There is however good news amid all the concerns around food fraud. The European Food Fraud Community of Practice (EFF-CoP) was formed to help tackle cases like this. It aims to connect scientists, regulators and industry experts with the ultimate goal of sharing knowledge, refining detection tools and fostering a culture where transparency is the rule, not the exception.
Minimising – and even eliminating in some cases – food fraud is a collective effort that extends beyond the lab and beyond countries; it involves everyone from importers and retailers to consumers who read labels and ask questions.
What’s next?
Fighting food fraud is not just a regulatory matter, it requires input at every level. We must stay alert, use smarter tools and better science, and ask more questions at every step of the food chain. In the case of cinnamon fraud, this extends from the cinnamon groves of Sri Lanka to the shelves of our local stores.
So next time you shake a little cinnamon onto your latte, pause for a second. That tiny sprinkle carries a story of farmers who harvest with care, of scientists working behind the scenes, and of regulators determined to keep our food honest. It’s a reminder that trust in what we eat does not just happen; it’s earned, one test and one spice jar at a time.
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The National People’s Power (NPP) Councillor of the Peliyagoda Urban Council, whose husband and son faced drug charges, has resigned from her post.
Accordingly, she has submitted her resignation letter to the Gampaha District Returning Officer, with a copy directed to the Chief Secretary of the National People’s Power.
Disna Niranjala Kumari, who is related to the incident, was elected as the National People’s Power Councillor for the Peliyagoda Urban Council in the last local government election.
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Community members drawn from grassroots who have experienced and dealt with challenges at that level and who have much to share with countless numbers of people in similar situations become community scientists who offer suggestions for advancing the health and well-being of communities based on their experience and acquired expertise. A unique bottom-up approach that contrasts with the traditional top-down approaches that continue to yield less than satisfactory outcomes
A special feature of the conference was symposium titled Successful Change through Community Engagement, for which a full day was set aside by the conference organisers. While the entire conference was of immense benefit to the attendees as well as the participating countries, including Sri Lanka, the one-day symposium on successful change through community engagement is the special focus of this article. This community scientists’ concept was introduced by Professor Duminda Guruge of the Rajarata University as a way to engage communities in health promotion decision making; and the symposium was chaired by Professor Duminda Guruge with Dr Kalpani Abhayasinghe from the General Sir John Kotelawala Defence University as the co-chair. The keynote address at the symposium was delivered by Professor Diyanath Samarasinghe, a distinguished academic, clinician, a public health advocate and a recipient of an Honorary Degree of Doctor of Science from the Rajarata University.
The speeches that were delivered, presentations made by the Community Scientists, and the wide ranging discussions held were of particular benefit as the message being delivered was about giving a voice to communities at grassroot level about the importance of their engagement, their advice on determination of policies that affect them, and overall, advocacy for bottom up rather than top-down decision making.
The session witnessed a unique initiative perhaps not witnessed before in Sri Lanka nor likely not even in any other country. It transformed the long-standing function of disseminating knowledge and expertise on health promotion primarily by theorists, to those drawn from grassroots with first-hand experience, knowledge and expertise, and rightly referred to as Community Scientists. This approach is indeed a practical and appropriate transformation of a system arising from a change in mindset that calls for a bottom-up strategy to make health promotion more effective and efficient. It contrasts with the traditional methodology of top-down advocacy without consultation with the grassroots irrespective of the impracticality and/or inappropriateness of such advocacy at grassroot level
The symposium provided a forum for the Community Scientists drawn from activists at grassroot level to make presentations, present case studies, and to have a meaningful discussion with the participants. The event explored practical ways ordinary community members apply health-promotion principles to achieve measurable, and sustainable improvements in well-being across Sri Lanka.
As stated in the introduction to the Foundation for Health Promotion (FHP), a non-profit training and research organization dedicated to advancing the discipline of Health Promotion (HP) in Sri Lanka, established in September 1999. It was created to introduce, advocate for, and strengthen the understanding and application of Health Promotion principles across the country. At the time of its inception, Health Promotion was a relatively unfamiliar concept in Sri Lanka. The Foundation emerged to fill this gap providing a formal organizational base for training, advocacy, and applied research aimed at integrating Health Promotion philosophy and practice into health and community development.
The participants at the Symposium included community scientists, practitioners, and partner organizations representing a wide range of settings, approaches, and outcomes. Their work demonstrated how
Local knowledge, participatory methods, and simple, context-sensitive interventions have strengthened health literacy, fostered social support, reduced risk factors, and improved access to services.
Health-promotion theory is translated into practice: how to initiate and sustain health-promotion processes, how to assess community health and its determinants, and how to address those determinants using simple, locally developed tools. The abstract book provides examples from urban, rural, and plantation communities, together with accounts of coalition-building, youth engagement, monitoring and evaluation, and adaptations made in response to cultural and resource constraints.
The abstract book published by the Foundation for Health Promotion, Sri Lanka, is intended as a practical resource for community leaders, public health professionals, policymakers, researchers, and funders who wish to learn from grassroots experience and replicate or adapt successful practices. Anyone interested in the abstract book, symposium outcomes and more information regarding the Foundation and its activities could contact them via their website (https://www.healthpromotion.lk/contact/).
The panel discussions included the following, with Community Scientists as panellists. Their experience arising from challenges faced and how they were addressed at grassroots level in discussion and consultation with the community formed a critical backdrop to the discussions that ensued.
The Community-Led Early Childhood Development in Sri Lanka’s Plantation Sector: A Participatory Model for Transformative Change – Panellists V. Mallika, S. Subani, V. Malini
Key take away – This initiative demonstrated the efficacy of community-owned, low-cost, and culturally embedded processes in marginalized communities. It offered a replicable model for other underserved populations seeking to break intergenerational cycles of poverty through education. Between December 2022 and July 2025, participation in the intervention grew from 75 to 134 families. The number of families regularly documenting their children’s learning increased from 40 to 95. Households creating educational toys rose from 8 to 115, and playhouses in the village tripled from 3 to 9. Notably, 39 children demonstrated improved verbal expression, and 33 showed enhanced colour recognition. These outcomes point to a significant cultural shift toward collective responsibility of the community for child development.
Combating Childhood Malnutrition through Community-Led Nutrition Education in Sri Lanka’s Plantation Sector – Panellists V. Sivaranjani, S. Darshani, P. Sivapkkiyam
Key take away – This case study highlighted the power of community-owned, culturally sensitive approaches in addressing malnutrition. It emphasized the importance of practical tools, local leadership, and low-cost solutions in achieving sustainable health outcomes in marginalized communities. A key innovation was the introduction of Keetkkara Pillai” (Clever Baby), a playful method using emotive face symbols to encourage children to eat nutritious meals. Nutrient tracking and dietary adjustments were implemented at the household level, including among pregnant mothers. The results were significant and only 2.56% of children under five were underweight by 2025, and no cases of low birth weight were reported in 2024 or 2025.
The Kitchen Calendar: A Youth-Led Initiative to Reduce Non-Communicable Disease (NCD) Risks Through Household Dietary Change – Panellist Dewmini Chamathka – Anuradhapura
Key take away – The initiative empowered youth and shifted kitchen management dynamics, fostering sustainable dietary practices. Inspired by this initiative, children’s group in Matara (more than 300km away in the southern province) and in Kegalle adopted the method producing the same results in those areas. This low-cost, replicable model underscored the potential of community-driven tools in mitigating NCDs and promoting health equity. Broader implementation of similar processes could catalyze national-level impact in similar socio-economic settings. The grassroots intervention, the “Kitchen Calendar”—designed to monitor and reduce the consumption of high-risk food items, including oil, refined flour, sugar, salt, and instant foods. Over a one-month period, 47 participating families demonstrated significant quantitative outcomes including monthly average savings of LKR 6000–7000 (USD 20 to 25) per household and reduced reliance on medication for the control of NCDs.
Empowering Communities to End Malnutrition: Lessons from a Maternal-Led Nutrition Program in Kegalle, Sri Lanka – Panellist Wasana Damayanthi – Kegalle
Key take away – By June 2025, 16 of the original 19 children reached optimal weight, and 22 of 26 tracked children achieved healthy weight and height. The program’s success underscores the power of collective maternal leadership, peer support, and culturally adapted, community-led tools in combating malnutrition. This model offers a scalable framework for improving child health outcomes in resource-limited settings. From Savings to Sustainability: Collective Behavioural Change and Community Gardening for Rural Well-being
From Savings to Sustainability: Collective Behavioural Change and Community Gardening for Rural Well-being -Panellist Samanthika Jeewanie –Anuradhapura
Key take away – The initiative fostered economic resilience, improved nutrition, and strengthened social cohesion. This model demonstrates the transformative potential of collective action, behavioural change, and sustainable agriculture in enhancing rural livelihoods. It offers a replicable framework for empowering communities to address health, environmental, and economic challenges through localized, collective solutions. Community-based agricultural initiatives offer sustainable solutions to food insecurity and economic hardship, particularly in low-resource settings. This study documents the success of Samuha Gowipola” (Communal home garden), a grassroots program initiated by seven women in a Sri Lankan village. Faced with financial constraints, the group collectively saved Rs.100 daily per household by reducing non-essential expenses such as junk food, tobacco, and alcohol.
Over one year, they accumulated LKR 252,000 (USD 830) in a shared fund named Sepa Ketaya” (Happy Till), which financed the purchase of gardening tools and materials. The group cultivated organic vegetables using homemade fertilizers and pesticides derived from food waste and natural ingredients. A participation calendar tracked family involvement, encouraging husbands and children to contribute. During the COVID-19 lockdowns, the garden provided food security and enabled surplus distribution to the wider community
Children Leading Change: A 13-Year-Old’s Happiness Calendar for Reducing Conflict and Building Empathy – Panellist Nethsarani Sandaruwani – Matara
Key take away – The initiative fostered self-awareness, empathy, and conflict resolution skills among children, contributing to improved familial relationships. This low-cost, child-led model highlights the potential of visual reinforcement tools in promoting emotional intelligence and behavioural change. The Happiness Calendar offers a scalable framework for enhancing psychosocial well-being in domestic and educational settings, with implications for broader community mental health initiatives. Interpersonal conflict among siblings can negatively impact emotional development and family harmony, particularly during early adolescence. The presentation explored the implementation of a behavioural intervention tool—the Happiness Calendar” by a 13-year-old girl. The calendar uses visual cues: angry faces for conflict days and yellow smiley faces for peaceful interactions. Over a three-month period (June to September 2025), the younger sibling’s angry face count decreased from 12 to 1, indicating a significant behavioural shift. The intervention leveraged intrinsic motivation, as the child actively sought to increase positive markings. The child introduced this tool to her peers at school and the peer adoption 14 of the calendar further demonstrated its replicability and appeal. The initiative fostered self-awareness, empathy, and conflict resolution skills among children, contributing to improved familial relationships.
CONCLUSION
The initiative and approach taken for health promotion based on a concept introduced by Professor Duminda Guruge as outlined here with results of case studies that demonstrates the success of the initiatives is worthy of emulation for fostering an environment where communities feel they are partners and drivers of activities that improve the health and well-being of people at community level. Collective ownership of initiatives to address challenges associated with many sociological, economic, health and well-being issues will follow as has been demonstrated during this symposium. This concept could form the basis for propagating the governments rural community empowerment or Praja Shakthi program to transform and empower the population in the rural sector which is estimated at around 80% of the total population of the Nation. Productive participation by communities in implementing policies which they themselves have had an opportunity to contribute towards their formulation, is not only desirable, but a necessary moral and ethical imperative as well as a more effective and efficient way to deliver sustainable benefits to the communities themselves. The sessions that were led by the Community Scientists and the input provided by them as well as participants provided ample evidence on the advantage and success derived from a simple practice of listening and consulting communities at grassroots level when policies are formulated on matters that have a direct effect on them.
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Profit after taxes reach an institutional high of LKR 7.5 billion in a normalized standalone basis
Net loans, deposits and total assets expand by 22.1%, 7.2% and 10.6% respectively on a normalized basis
Nine months ROE was 12.4% while 3rd quarter ROE was 16.0%
FINANCIAL PERFORMANCE
National Development Bank PLC, released its financial results for the nine months ended September 30, 2025, to the Colombo Stock Exchange recently. The results showcase impressive profitability growth backed by sound core banking operational growth as evidenced by net operating income and pre-tax profit expands by 32.3% and 62.1% to reach LKR 28.4 billion and LKR 11.0 billion, respectively (9M-24: LKR 21.5 billion and LKR 6.8 billion).
Fund based income
Net interest income improved by 6.4% to LKR 25.9 billion over 2024. This is noteworthy considering the tapering interest rate environment which prevailed during the period under review. Reflecting the Bank’s efforts to diligently maintain its margins, Net Interest Margins broadly stabilized at 4.1% (2024: 4.3%) which, excluding items of a one-off nature, was 4.3% on a like for like basis (2024: 4.5%). At end September 2025, the Bank had close to LKR 46.8 billion in Loans and Deposits under a special arrangement with its customer(s) with a netting-off feature (end 2024: LKR 19.6 billion).
Non-fund based income
Net fee and commission income grew by 13.8% to reach LKR 5.8 billion YoY, whilst for the third quarter alone it reported an impressive 24.2% over the third quarter of 2024. This evidenced targeted efforts made to strengthen non-fund sources of income, thereby enhancing the resilience of the Bank’s overall income composition. This growth was enabled by improved performance across almost all aspects of the Bank’s core business operations.
Credit and operating costs
Impairment charges continued to decline, driven by concerted efforts to enhance the quality of the loan book, resulting in a charge of LKR 5.9 billion for the period under review, representing a 46.7% reduction YoY. The resultant total impairment coverage ratio, excluding such one-off items of a special nature stood at 8.8% (end 2024:10.1%); which compared well with industry averages at the said period end. Operating expenses netted LKR 13.9 billion, marking a 14.8% YoY increase – predominantly driven by staff related routine increments and realignments to the industry, and higher investments in IT infrastructure and those of a direct business development nature.
Investor key performance indicators
Return on average equity was 12.4% during the nine months period whilst for the third quarter alone it was 16.0%. Annualized Earnings per share was LKR 23.41 for the said period which was LKR 21.25 for 2024. Respective ratios at a Group level were 12.6% (2024: 12.5%) and LKR 25.28 (2024: LKR 23.05), respectively. The Bank’s pre-tax return on average assets was 2.3% whilst, for the third quarter alone, it was 2.6% (2024: 3.1%, 1.5%, respectively). Net asset value per share was LKR 194.01 (2024: LKR 186.91) and compared with a closing share price of LKR 142.00, which posted a 25.4% appreciation since end 2024. Group Net asset value per share was LKR 207.34 (2024: LKR 199.13).
FINANCIAL POSITION
The Bank’s total deposits amounted to LKR 702.9 billion at September 30, 2025 (end 2024: LKR 631.7 billion, 11.3% growth) whilst net loans expanded to LKR 585.4 billion (end 2024: LKR 460.7 billion, 27.1% growth). Excluding transactions of a one off and special nature, this represented a normalized absolute net growth of 7.2% and 22.1% over end 2024, respectively. The Bank’s CASA ratio on a normalized basis was 23.8% having improved from 22.5% at end 2024. This continued to reflect the Bank’s efforts to consistently improve its low cost funding from current levels.
The Bank’s Impaired loans (Stage 3) to total loans ratio was 4.5% (end 2024: 5.2%) which compared well with the industry average. Its Stage 3 provision coverage was 55.6% (end 2024: 54.5%) which also was close to the industry norm.
LIQUIDITY AND SOLVENCY
Liquidity levels also remained strong with the Bank’s Liquidity coverage ratios, across both Rupee and All currency, being 343.3% and 226.6%, respectively at September 30, 2025 (end 2024: 358.1% and 308.3%) and its Net stable funding ratio was 136.1% (end 2024: 152.4%) – all of which were well above the minimum regulatory requirements of 100.0%. The Bank’s solvency levels as measured by CET1/ Tier I and Total CAR were 11.5% and 15.4%, respectively representing adequate buffers over its regulatory minimums (end 2024: 13.7% and 19.1%).
Commenting on the financial results for the nine months’ period under review, the Bank’s Director/Chief Executive Officer, Mr. Kelum Edirisinghe, stated:
Our performance over the nine months’ period ended provides ample testimony to the consistent positive progress made across almost all aspects of our business operations. It reflects the strategic clarity, agility, and commitment of our staff at all levels in navigating this fast-paced market landscape whilst creating excellence in every aspect of our operations. These results also speak for our internal resilience and operational excellence, and also to the encouraging progress of the Sri Lankan economy, which we are proud to be a part of.
Amongst others, one of our key performance highlights is growth of Small and Medium Scale Enterprise (SME) loan book which expanded by over 24.0% on a year-to-date basis underscoring the Bank’s commitment to support the sector.
Looking ahead, we remain focused on further sharpening our strategic focus with significant groundwork underway. A broad strategic realignment is taking shape across the Bank, positioning us for sustainable growth and value creation for the benefit of our shareholders and other stakeholders in the years ahead.
As we look to the future, our commitment to Environmental, Social, and Governance (ESG) principles remains steadfast. From very early on, we have embedded sustainability into our business model, ensuring that our growth is inclusive, responsible, and aligned with the long-term well-being of our communities and stakeholders. We appreciate that this is an imperative.
I take the opportunity to extend my sincere appreciation and gratitude to all our customers for their trust and loyalty, our shareholders for their continued confidence and the staff at all levels for their relentless pursuit of excellence, and to all our other stakeholders and service providers who support us in multiple ways. Together, we remain focused on creating a future of enduring impact and shared prosperity for the benefit of all our shareholders.”
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Hingurakgoda Police reported the arrest of a National People’s Power (NPP) Councilor of the Hingurakgoda Pradeshiya Sabha for allegedly attempting to release a suspect.
Police stated that the arrested Councilor attempted to release his brother and another person from lawful custody and behaved in a riotous manner inside the police station, obstructing the duties of the police officers on duty.
The arrested individual is K. W. S. S. Udayakumara (44), the NPP Councilor for the Hingurakgoda Pradeshiya Sabha, residing in Yatiyalpathana South, Hingurakgoda.
The Councilor’s brother had been previously arrested by the police for obstructing the duties and using criminal force against two CEB employees. The charge against the brother involved threatening two CEB employees who came to disconnect the power at his residence due to non-payment of bills, obstructing their duties, and causing property damage by assaulting the motorcycle the officers arrived on.
While the suspect was held in the police cell, the Councilor went to check on his well-being. Police reported that the Councilor behaved violently, verbally abused, and threatened a Police Sergeant and a Police Constable who were on duty.
Hingurakgoda Police stated that the Councilor was arrested following a complaint lodged by the two CEB employees. It was also reported that the Councilor snatched the mobile phone of a police officer who was on duty.
The arrested Councilor was subsequently produced before the Hingurakgoda Judicial Medical Officer (JMO) for the offense of attempting to release a suspect from lawful custody. Police stated that the JMO report confirmed the Councilor had consumed alcohol.
The suspect is scheduled to be produced before the Hingurakgoda Magistrate’s Court.
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Acting on information received by the Anuradhapura Police Division Crime Investigation Unit, a raid conducted in the Eppawala area resulted in the arrest of a school principal from a main school in the Eppawala area and one other individual. They were arrested with 1 kilogram and 20 grams of heroin that was hidden in a hotel in the Eppawala-Andagala area.
It is reported that the wife of the arrested principal is a National People’s Power (NPP) member of a local government body in the Peliyagoda area.
Police said the suspects are residents of the same area, aged 54 and 22.
These suspects were engaged in this drug trafficking operation for a long time. Further investigations into the matter are being conducted by the Anuradhapura Police.
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Drug addiction is a complex condition that affects individuals physically and psychologically. To fully comprehend this condition, it is essential to examine the interplay of biological, environmental, and social influences that contribute to its onset and progression, as well as to inform effective treatment strategies.
Drug addiction is a chronic, relapsing brain disorder. Addiction is recognized as a complex and persistent condition that affects the brain, characterized by compulsive engagement in rewarding stimuli despite adverse consequences. This condition is not merely a matter of willpower or moral failing; rather, it involves significant alterations in brain structure and function, particularly in areas responsible for decision-making, impulse control, and emotional regulation.
The chronic nature of addiction means that individuals may experience cycles of relapse and recovery, often requiring ongoing treatment and support to manage their condition effectively. Understanding addiction as a brain disorder emphasizes the need for a comprehensive approach to treatment, which may include behavioral therapies, medication, and support groups, all aimed at helping individuals regain control over their lives and reduce the risk of relapse.
The Nature of Drug Addiction
Drug addiction is characterized by the compulsive use of substances despite the presence of harmful consequences, as noted by Hyman (2005). This complex condition arises from a multitude of factors, as highlighted by Shaghaghy et al. (2011). McLellan and his colleagues (2000) frame addiction as a disease of the brain, while Leshner (1997) describes it as a chronic and relapsing disorder that results from intricate interactions between biological predispositions and environmental influences.
Some experts emphasize that addictions are deeply rooted in personal experiences, often intertwined with feelings of pain, distress, and negative emotions, and frequently linked to adverse experiences during early childhood. The ramifications of drug addiction extend beyond the individual, leading to significant disruptions in behaviour that can isolate the person from their community, resulting in marginalization or even incarceration (Volkow et al., 2004).
Cravings Associated with Drug Addiction
Craving is frequently characterized as a personal and subjective experience, often influenced by specific situational contexts. It is particularly susceptible to being triggered by cues that have been previously linked to drug use, highlighting its situational specificity.
Furthermore, research indicates that cravings can endure long after an individual has stopped using the addictive substance, as noted by Tiffany and Conklin (2000). Volkow and colleagues (2004) elaborate on this phenomenon by explaining that drug use initiates a cascade of changes within neuronal circuits that govern saliency and reward, motivation and drive, memory and conditioning, as well as control and disinhibition.
These adaptations lead to an increased and enduring saliency associated with the drug and its related cues, which ultimately diminishes the sensitivity to other significant events in daily life, including natural reinforces. This shift in focus underscores the profound impact of addiction on an individual’s perception and prioritization of experiences.
Addiction and Brain Reward Systems
Compulsive drug use is a defining characteristic of addiction and recent studies indicate that the development of compulsive drug use may be a reaction to adaptive reductions in the brain’s reward systems (Kenny, 2007). Addiction is closely associated with the brain’s reward systems, which play a crucial role in driving behaviors that enhance survival.
This complex network of neural structures is responsible for producing feelings of pleasure and reinforcement, thereby encouraging actions that are vital for our well-being. When it comes to drug addiction, it can be understood as a chronic condition that fundamentally alters the brain’s natural reward mechanisms. In this context, substances of abuse can effectively hijack these systems, leading to compulsive behaviors and a diminished capacity to experience pleasure from everyday activities. As a result, individuals struggling with addiction often find themselves trapped in a cycle of seeking out drugs to achieve the pleasure that their brain no longer associates with normal life experiences, highlighting the profound impact of addiction on both mental and physical health.
The Formation of Addiction Memory
The concept of Addiction Memory (AM) is pivotal in understanding the mechanisms behind relapse and the persistence of addictive behaviors. This memory is intricately linked to drug-related cues, which significantly contribute to cravings for substances. According to Boening (2001), personal Addiction Memory can be seen as a unique disruption in an individual’s cognitive processing, characterized by the selective integration of “feedback loops” and “comparator systems” within neuronal information pathways. This memory is not merely a cognitive construct; it becomes embedded in an individual’s personality at the molecular, neuronal, and neuropsychological levels, particularly influencing episodic memory (Boening, 2001).
The Psychosocial Impact of Drug Addiction
As described by Abrams and colleagues (1968) drug addiction is shaped by various social and psychological factors, extending beyond mere biological explanations and underscoring the complex nature of addiction. The psychosocial ramifications of addiction are extensive and deeply impactful, manifesting in significant psychological turmoil such as heightened anxiety, pervasive depression, and emotional detachment.
These internal struggles often lead to severe social repercussions, including the disintegration of personal relationships, unemployment, and even homelessness, which can ripple through entire communities, creating a broader atmosphere of distress. Individuals grappling with addiction frequently suffer from diminished self-esteem and skewed perceptions of reality, which can exacerbate their condition. Families are not immune to these effects; they endure considerable stress, profound grief, and may even find themselves entangled in antisocial behaviors or criminal activities as a means of coping. Ultimately, the psychosocial effects of addiction are complex and far-reaching, influencing not only the individual battling substance use but also their familial ties, social networks, and overall mental well-being.
Abstinence vs Harm Reduction
The debate between abstinence and harm reduction in the context of drug addiction prevention is a complex and multifaceted issue that reflects differing philosophies on how best to address substance use disorders. Abstinence-based approaches advocate for complete cessation of drug use, emphasizing the importance of total sobriety as the primary goal for individuals struggling with addiction. Proponents argue that this method fosters a clear and unequivocal standard for recovery, often supported by various treatment programs that focus on the psychological and social aspects of addiction.
In contrast, harm reduction strategies prioritize minimizing the negative consequences associated with drug use rather than insisting on total abstinence. This approach recognizes that while some individuals may not be ready or able to stop using drugs entirely, they can still benefit from interventions that reduce risks, such as needle exchange programs, supervised consumption sites, and access to naloxone to prevent overdose.
By focusing on practical solutions that improve health outcomes and promote safer practices, harm reduction seeks to engage individuals in a non-judgmental manner, ultimately aiming to empower them to make informed choices about their substance use. The ongoing discourse between these two paradigms highlights the need for a nuanced understanding of addiction, as well as the importance of tailoring prevention and treatment strategies to meet the diverse needs of individuals affected by substance use.
Treatment Measures in Drug Addiction
Effective treatment for drug addiction encompasses a variety of approaches, with medication-assisted detoxification playing a crucial role in the initial stages of recovery. This medical intervention helps manage withdrawal symptoms and reduces cravings, thereby facilitating a smoother transition into rehabilitation. In addition to pharmacological support, psychological interventions are essential for addressing the underlying issues associated with addiction.
Techniques such as cognitive-behavioral therapy (CBT) are particularly beneficial, as they help individuals identify and modify negative thought patterns and behaviors that contribute to substance use. Eye Movement Desensitization and Reprocessing (EMDR) is another valuable therapeutic option, especially for those who have experienced trauma, as it aids in processing distressing memories. Dialectical Behavior Therapy (DBT) offers skills for emotional regulation and interpersonal effectiveness, which are vital for maintaining long-term sobriety.
Furthermore, motivational interviewing serves to enhance an individual’s intrinsic motivation to change, while spiritual therapy can provide a sense of purpose and connection that many find helpful in their recovery journey. Together, these diverse treatment modalities create a comprehensive framework for overcoming addiction and fostering lasting recovery.
Preventive Approaches
Addressing drug addiction within society necessitates a multifaceted strategy that integrates prevention, early intervention, accessible treatment options, and robust community support systems. Central to this approach is the promotion of education and awareness, which plays a crucial role in informing individuals about the risks associated with substance abuse and the importance of making informed choices. Additionally, fostering healthy lifestyles is essential, as it encourages individuals to engage in activities that promote physical and mental well-being, thereby reducing the likelihood of turning to drugs as a coping mechanism. Furthermore, providing comprehensive treatment and recovery support is vital for those affected by addiction, ensuring they have access to the resources and guidance needed to navigate their recovery journey successfully. By combining these elements, society can create a supportive environment that not only prevents drug addiction but also aids in the recovery of those who are struggling.
Decriminalization of Drugs
Hill and team (2025) highlight that the criminalization of personal drug possession proves to be both ineffective and detrimental and this approach not only fails to address the underlying issues. The decriminalization of drugs presents a promising strategy to undermine the drug trade and diminish the power of organized crime. By shifting police focus from penalizing drug users to preventing crime, law enforcement can adopt a more effective and community-oriented approach. It is crucial to develop comprehensive treatment programs that emphasize harm reduction as a preliminary step before encouraging complete abstinence.
A leading example of successful drug decriminalization is Portugal, which has implemented a health-centered model that eliminates criminal penalties for personal possession while significantly enhancing health and social services. Other nations, such as the Netherlands, have also explored similar frameworks. Furthermore, the introduction of health education initiatives can play a vital role in discouraging youth from drug use. Numerous developed countries that have adopted decriminalization policies have reported favorable outcomes, highlighting the potential advantages of this transformative shift in drug policy.
Personal Communications and Acknowledgments
· Professor Mark D. Litt -, Ph.D. Professor of Psychology University of Connecticut
· Dr. Ilan Nachim -Addiction Consultant Toronto Canada
· Dr. Ivan Perusco -University Health Network at Toronto Western Hospital
· Dr Neil Fernando – Practicing Psychiatrist Sri Lanka
· Dr. Manoj Fernando- Senior Lecturer and Head of Health Promotion at Rajarata University
References
Abrams A, Gagnon JH, Levin JJ. Psychosocial aspects of addiction. Am J Public Health Nations Health. 1968 Nov;58(11):2142-55. doi: 10.2105/ajph.58.11.2142. PMID: 5748877; PMCID: PMC1229048.
Hill K, Dunham K, Doneski K, Sue KL, Thakarar K, Butner JL. In Support of the Decriminalization of Personal Drug and Paraphernalia Use and Possession: Position Statement of AMERSA, Inc (Association for Multidisciplinary Education, Research, Substance Use and Addiction). Subst Use Addctn J. 2025 Jan;46(1):4-12. doi: 10.1177/29767342241277619.
Hyman, S.E. (2005). Addiction: A Disease of Learning and Memory. Am J Psychiatry: 162:1414-1422. doi:10.1176/appi.ajp.162.8.1414.
Kenny, P. J. (2007). Trends in Pharmacological Sciences, Volume 28, Issue 3, 135 – 14.
McLellan, A. T., . Lewis, D. C., . O’Brien, C. P ., Kleber H. D. (2000). Drug dependence, a chronic medical illness: Implications for treatment, insurance, and outcomes evaluation. Journal of the American Medical Association 284(13): 1689-1689.
Shaghaghy, F., Saffarinia, M., Iranpoor, M., & Soltanynejad, A. (2011). The Relationship of Early Maladaptive Schemas, Attributional Styles and Learned Helplessness among Addicted and Non-Addicted Men. Addiction And Health.3(1-2): 45–52.
Tiffany ,S.T., Conklin, C.A. (2000).A cognitive processing model of alcohol craving and compulsive alcohol use. Addiction. 2:S145-53
Volkow, N.D., Fowler, J.S, Wang, G.J.(2004). The addicted human brain viewed in the light of imaging studies: brain circuits and treatment strategies.Neuropharmacology. 1:3-13.
Thailand’s Queen Mother Sirikit passed away on October 25 at the age of 93.
She is the mother of the King of Thailand King Vajiralongkorn Sirikit. She was Queen of Thailand from 28 April 1950 to 13 October 2016 as the wife of King Bhumibol Adulyadej.
She had visited Sri Lanka (then Ceylon) in 1950 along with His Majesty King Bhumibol Adulyadej. On this trip they had visited the Deepaduttaramaya Purana Raja Maha Viharaya, the oldest temple in Colombo, and planted a madara tree which flourishes to this day.
The Embassy of Thailand in Colombo opened a Condolence Book and two VIPs namely the former President Ranil Wickremesinghe and Foreign Minister Vijitha Herath signed the condolence book at the Embassy of Thailand, among others. He extended the condolences from Sri Lanka to the Royal Family, the Government, and the people of Thailand.
The Regional Centres of the World Fellowship of Buddhists based in Sri Lanka namely the Sri Lanka Regional Centre of WFB, All – Ceylon Buddhist Congress (ACBC), German Dharmaduta Society, Secretariat for the Uplift and Conservation of Cultural, Economic and Social Standards (SUCCESS) and Sri Lanka Dharma Chakkra Child Foundation will undoubtedly join the writer in expressing our profound sorrow and sadness over the death of Her Majesty Queen Sirikit and conveying our heartfelt and deepest sympathies to members of the bereaved family of Her Royal Highness, the Government and people of Thailand.
One of the notable gifts of Thailand to the progress of Buddhism worldwide is the sustenance of the World Fellowship of Buddhists (WFB) movement by maintaining its Headquarters in Bangkok and funding its activities. This is largely due to the keen interest and support given by the late King Bhumibol Adulyadej and the Thai Royal family for the ongoing work of the WFB. It was during the early part of King Bhumibol’s 70-year-old reign (1946 – 2016) that the WFB was formed in Colombo, Sri Lanka in 1950 under the vision and able guidance of its founder Dr. Gunapala Malalasekera. The Headquarters was moved from Colombo to Rangoon in 1958 and thereafter to Bangkok in 1963 and it has continued to remain in Bangkok pursuant to a decision taken by the WFB in 1969 to make Bangkok the permanent venue of the Headquarters of the WFB.
World Fellowship of Buddhists (WFB)
The WFB will be commemorating the 75th Anniversary of the Establishment of The WFB (1950 – 2025) at the 31st General Conference, which will be held from 4th to 7th December B.E. 2568 (2025), in Bangkok, Thailand. The current President of the WFB is Mr. Phallop Thaiarry.
Buddhist Ties between Sri Lanka and Thailand
Sri Lanka and Thailand have forged strong and long-lasting ties that go back to over 8 centuries. They share a common faith in Theravada Buddhism which is the predominant belief system in both countries. Both are heirs to a proud history and high achieving Buddhist civilization. However, there is one significant difference. Sri Lanka was subject to European colonial rule for almost 450 years (1505 – 1948). Thailand was very fortunate being the only country in Asia that was never invaded or occupied or came under the jackboot of colonial rule. Consequently, the Thai people were never uprooted from their Buddhist heritage, customs and traditions. The monarchy, civil and military Governments of Thailand have continuously supported Theravada Buddhism.
The historic Sri Lanka – Thai relationship covers religion, arts and culture. When Buddhism in Thailand was in recession, assistance was offered by Sinhalese monks from Sri Lanka, and this goodwill was reciprocated when the situation changed a couple of hundred years later. In other words, the highlights of the Sri Lanka – Thailand ties are the rendering of unequivocal support on a viable give and take basis at critical moments in the history of the two nations. It was Sinhala Buddhist monks from Sri Lanka then resident at Nakhon Si Thammarat in the South of Thailand at the invitation of King Ramkhamhaeng that introduced the Sihala (Sinhala) Sangha Sect (also known as Lanka Wongse Buddhism or Lankavamsa) to Thailand when it had its capital at Sukhothai. Sinhala Sangha sect rapidly spread to Chiangmai, Lamphun and Sajjanalaya – all in Northern Thailand. This undoubtedly was Sri Lanka’s greatest gift to Thailand. Lanka Wongse Buddhism thereafter spread all over Southeast Asia.
The ties between these two sister Buddhist nations reached a decisive moment in 1753 when the Thai people had an opportunity to return the favor to Sri Lanka when King Boromkot based in Ayutthaya sent Phra Upali and others to revive the higher ordination tradition in Sri Lanka, after the ordination lineage in this island had been broken by the Portuguese Inquisition under the orders of the Kings of Portugal and the blessings of the Vatican, which included wholesale destruction of Buddhist Temples, construction of Catholic Churches on top of sites of destroyed Buddhist Temples, killing of Buddhist monks and forbidding the practice of Buddhism in the Portuguese occupied territories of Sri Lanka.
Padroado (Portuguese word for ‘Patronage’)
Padroado refers to a historic system of patronage where the Portuguese monarchy, and later the Spanish crown with Patronado, received privileges from the Pope to administer Catholic Churches and missions in their colonial territories. In exchange for the right to nominate bishops and control church matters, the monarchs were obligated to financially support and organize the missions, including sending missionaries and building churches. This system merged religious and political power in the colonies for centuries, with Portugal officially abolishing its role in 1928 (AI Overview)
The Dutch too promoted their religion using both stick and carrot. All this had the effect of weakening Buddhism’s hold on the Sangha and public. Through the great sacrifice of Phra Upali, the higher ordination tradition was reintroduced to Sri Lanka, and it was followed by the establishment of the Siam Nikaya. We, the people of Sri Lanka, must be grateful immensely to Thailand for this huge contribution. It is left to one’s imagination to determine what the position of Buddhism would have been in Sri Lanka without properly ordained monks when the British occupied Sri Lanka in 1796.
Historical chronicles record the frequent nursing of this fraternal relationship by several Thai Kings at a time when Sri Lanka was under colonial rule and was lacking in an effective and proper Buddhist leadership.
Thakur Phanit author of Book ‘Thai – Sri Lankan True Friendship: Close and Cordial Relations in Buddhism’
A former Thai Ambassador to Sri Lanka, Hon Thakur Phanit wrote a book entitled ‘Thai – Sri Lankan True Friendship: Close and Cordial Relations in Buddhism’.
Thai Buddhist writer Pairuth Plangdee says as follows:
” It is interesting to learn that whereas the major Nikaya of Buddhism in Sri Lanka is known as Siam Nikaya, Buddhism in Thailand is called Lankavamsa. This is due to a historical fact that Thailand received Theravada Buddhism from Sri Lanka during the Sukhothai period in the 12th Century of the Common Era and has maintained a canonical tradition and an unbroken ordination lineage since. In contemporary Thailand, Buddhism is the state religion of the country. Under the Constitution, the King, as a symbol of the nation, must be a Buddhist. The Crown and the State have always been involved in supporting and assisting the Ordained Sangha and in promoting Buddhism among the people. According to the census (2016), with a total population of 63 million, approximately 94% of Thais are Buddhist. As of 2002, there were 32,000 monasteries, 265,956 monks and 87,695 novices in the Kingdom. Besides numerous forest monasteries where monks may go for extended meditation, there is a monastery in nearly every village and there are many more monasteries in the cities, Schools are often located on monastery grounds, and the Sangha is actively involved in the efforts of the State to raise the educational level of the people as a whole. Buddhism and the Sangha, therefore, are deeply intertwined with the daily lives of the people of Thailand.”
His Majesty, the late King Bhumipol was the ninth monarch of the Chakra Dynasty. Being a devout follower and Patron of Buddhism, he has played a pivotal role in the protection and promotion of Buddhism. He has been ordained in a Thai Monastery in 1956. He has abided by the Dasa Raja Dhamma (The Ten Virtues of the King) principles in Governance. In Thai culture the ruler must act like a Dhamma Raja (Righteous King). He has called for the use of Dhamma principles in economic affairs by espousing Sufficiency Economics for appropriate conduct and way of life. He has funded the re-construction of the Buddhapadipa Temple in London to serve as a residence for Theravada Monks from Thailand when they are engaged in Dharmaduta work in Europe. The late King has also patronized the construction of the King Rama IX Golden Jubilee Temple in Bangkok, such that it could become a model for Temple constructions that match the standards of community and environmental protection.
Dipaduttamaramaya Temple in Kotahena
This is the oldest Temple within the Colombo city limits being built in 1775. It was the temple of the famed orator Ven. Migettuwatte Gunananda Maha Thera and Ven. Waskaduwe Subuthi Maha Nayaka Thera. Migettuwatte Thera was the Chief Incumbent of the temple.
Dipaduttamaramaya also enjoys the status of being considered the official temple of the Thai Monarchy in Sri Lanka. Ven. Waskaduwe Sri Subhuthi Maha Nayaka Thera was a great Pali Scholar. The scholar monk was highly respected both within and outside Sri Lanka. He served as an advisor to Kings of Siam and Burma while being the Chief Monk of the Abhinavaaramaya Temple in Waskaduwa (later renamed as the Sri Subuthi Viharaya in his honour). Sri Subuthi Maha Nayaka Thera exchanged letters with the governing elite of these two countries.
It was Sri Subuthi Maha Nayaka Thera who was instrumental in getting the British Vice – Roy of India to place the bones of the Buddha complete with inscriptions found in the premises occupied by Mr. Peppe, the English landowner, under the care of King Chulalongkorn of Siam.
Prince Prisdang Chumsai, grandson of King Rama the Third of Thailand after reading the letters from Ven. Sri Subhuthi developed a serious interest in Buddhism.
Prince Prisdang (rtgs: Pritsadang); 23 February 1851 – 16 March 1935) became a Thai diplomat for some time. He was born in Bangkok, as M.C. Prisdang Xumsai, a grandson of Rama III. He was educated in Singapore and in England, subsequently graduated with all the top awards from King’s College London in 1876. The event was reported in The Times of London, July 7, 1876.
In 1881 he established the first permanent Siamese Embassy in England presenting his credentials to Queen Victoria in 1882. Over the next five years he became Ambassador to eleven European countries and the United States of America. King Rama V sought from Prince Prisdang his opinion on how to deal with predatory European countries consistently seeking new colonies for exploitation. In response Prince Prisdang and his associates prepared a draft democratic constitution which required the monarchy to be subject to constitutional law and formation of a cabinet of Ministers. Siam was not yet ready for such radical proposed change and the Prince was therefore recalled to Bangkok where he worked as a civil servant until 1890.
He fell into disfavor with the monarchy subsequently and decided to go into exile. He went to Sri Lanka to become a Buddhist monk under the watch of Sri Subuthi Maha Nayaka Thera who acted as his preceptor. Prince Prisdang Chumsai was ordained in 1896 as Ven. P.C Jinavarawansa Thera -a disciple of the Nayaka Thera- eventually he was made the Chief Incumbent of the Dipaduttamaramaya Temple in 1904, thus becoming the first foreign monk to become an incumbent of a Buddhist temple in Sri Lanka. He also laid the foundation for the construction of the Rathna Chaitya.
Ven. P.C. Jinavarawansa Thera
Dipaduttamaramaya became known as the ‘Thai Temple’. Ven. P.C. Jinavarawansa Thera established a close rapport and friendship with the people of the area and was referred to as the ‘Kumara Hamuduruwo’ (Prince monk).
The Prince monk returned to Bangkok in 1911 to attend the funeral of King Rama V (King Chulalongkorn) where he was forced to disrobe as a pre-requisite to view the remains of the late King and lived thereafter in relative obscurity until his death in 1935.
The biography of Prince Prisdang has been published in a book entitled ‘Bones around My Neck – The Life and Exile of a Prince Provocateur’ by Tamara Loos ( Cornell University Press : 2016)
Prince Prisdang Chumsai (1852–1935) served as Siam’s first diplomat to Europe during the most dramatic moment of Siam’s political history, when its independence was threatened by European imperialism. Despite serving with patriotic zeal, he suffered irreparable social and political ruin based on rumours………….Tamara Loos pursues the truth behind these rumours, which chased Prisdang out of Siam. Her book recounts the personal and political adventures of an unwitting provocateur who caused a commotion in every country he inhabited.
Prisdang spent his first five years in exile from Siam living in disguise as a commoner and employee of the British Empire in colonial Southeast Asia. He then resurfaced in the 1890s in British Ceylon, where he was ordained as a Buddhist monk and became a widely respected abbot. Foreigners from around the world were drawn to this Prince who had discarded wealth and royal status to lead the life of an ascetic. His fluency in English, royal blood, acute intellect, and charisma earned him importance in international diplomatic and Buddhist circles. Prisdang’s life journey reminds us of the complexities of the colonial encounter and the recalibrations it caused in local political cultures.”
Various members of the Thai Royal Family have over a period of time visited and extended patronage to the Dipaduttamaramaya Temple. Former rulers, King Rama VIII and King Rama IX, the Princess Mother, Queen Sirikit, Queen Rambhai Barni, Princess Galyani Vadhana Krom Luang Naradhiwas Rajanagarindra, Princess Chulabhorn and Prince Prem Purachatra are some of the Thai dignitaries to have visited the Temple during the last century. Several Thai government officials and Prime Ministers e.g. Yingluck Shinawatra, and other eminent Thai professionals have also made it a point to visit the Temple.
Another Thai connection to this Temple is the Saplings planted by King Ananda Mahidol, King Bhumibol Adulyadej and Princess Chulaborn on three different occasions. These Saplings gracefully epitomize in a natural and non – harm manner, the depth and feeling of the Thai links to the Temple.
Sri Paramananda Raja Maha Vihara in Galle
Sri Paramananda Raja Maha Vihara is situated in Elliot Road, Galle (lately renamed as Woodward Road in honour of F.L. Woodward, a former Principal of Mahinda College). It is alsoknown as ATAPATTAM VIHARAYA” because of the octagonal shaped roof. The Vihara was founded by Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera on a beautifully located piece of elevated land overlooking Elliot Road and over one acre in extent. This land was gifted by Buddhist Philanthropist D.F. de Silva to the monk.
Atapattam Vihara (alternate name for Sri Paramananda Raja Maha Vihara) because of the Octagonal shaped roof.
Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera
A Pioneer of the Buddhist Revival Movement in Sri Lanka
Corresponded with two Thai Kings (King Rama IV and King Rama V)
Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera (circa 1880)
Photo taken at the Studio premises of P.B. Karolis in Wakwella Road, Galle at the time of the visit of Henry Steele Olcott and Ms. Helena Blavatsky to Galle in May 1880.
Buddhist Philanthropist D.F. de Silva (Devendra Frederick de Silva)
D.F. de Silva (Devendra Frederick de Silva) (One of the Richest Men in Galle in the late 19th Century)
Ms. Helena Blavatsky (Left) with D.F. de Silva (Right) (circa May 1880).
Photo taken on the studio premises of P.B. Karolis, Wakwella Road, Galle.
Rare images in family photos
Colonel Olcott and Madame Blavatsky’s historic visit to the island in 1880
P. B. Karolis (Pioneer Photographer in the South of Ceylon)
Sri Paramananda Raja Maha Vihara is situated on land donated by D.F. de Silva to Ven. Bulathgama Thera in Elliot Road, Galle to build the Temple. D.F. de Silva died in 1904.
A framed photograph of D.F. de Silva with damaged glass was found at the Sri Paramananda Temple.
Sri Paramananda Raja Maha Vihara is of high historical importance in the bilateral relations between Thailand and Sri Lanka. In 1897, King Chulalongkorn of Thailand paid a visit to Sri Lanka, on his way to Europe. While in Sri Lanka, he visited a number of Buddhist Temples and one of those was Sri Paramananda Raja Maha Vihara Temple. On April 19, 1897, King Chulalongkorn of Thailand laid a foundation stone for the construction of Chulalongkorn Dharmashala (Memorial Hall) at this Temple. This unique Hall with wood carved pillars is considered as the largest Dharma Shäla (Dhamma Hall) in South Asia.
Portrait of King Chulalongkorn (King Rama V)
at the Temple
Framed Picture of King Chulalongkorn (King Rama V)
with his wife Her Majesty the Queen
Two Framed Pictures of Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera (left)
and King Chulalongkorn (King Rama V) (right) stand next to each other.
Chulalongkorn Dharmashala (Memorial Hall)
Chulalongkorn Dharmashala
Wood carved pillar in the Chulalongkorn Dharmashala
The Thai King also visited the Gangarama Purana Viharaya in Galle on the same day. The Chulalongkorn stone pillar was erected at the Temple to be a monument that would remind both Thais and Sri Lankans (Sinhalese) of the King’s memorable royal visit to the Gangarama Purana Viharaya in Galle.
The Chulalongkorn Dharmasala at the Sri Paramananda Raja Maha Vihara is now used for various significant religious ceremonies. In 2007, to commemorate the 110th anniversary of King Chulalongkorn’s visits to Europe via Ceylon, Ven. Phra Rajrattanabhorm of the Intraviharn Temple, Bangkok, presented King Chulalongkorn’s statue to the temple which has been installed in front of the Chulalongkorn Dharmashala.
The Temple is also important to Thai – Sri Lanka relations because of King Chulalongkorn’s (Rama V) visit to the Temple. Many Thais regularly visit these two Temples in Galle and have become dayakayas.
In January 1993, His Royal Highness Crown Prince Maha Vajiralongkorn (son of the late King King Bhumibol Adulyadej) paid an official visit to Sri Lanka and also visited Sri Paramananda Raja Maha Vihara Temple where he planted a tree to commemorate his visit.
On 5 February 2015, at the Royal Thai Embassy, Colombo, H.E. Mr. Nopporn Adchariyavanich, Thai Ambassador to Sri Lanka, handed over a donation of nearly 4 lakhs of Sri Lankan Rupees or equivalent to 100,000 baht from Ministry of Foreign Affairs of Thailand to Ven. Mederipitiye Somarathana Thero, Chief Incumbent of Sri Paramananda Raja Maha Vihara,for the maintenance and upkeep of the Temple.
Press that printed Sri Lanka’s oldest newspaper in Sinhala ‘Lanka Lokaya’
The Printing Press that printed Sri Lanka’s oldest newspaper in Sinhala, the Lanka Lokaya”, over 156 years ago in Galle, is now a burnt wreck at the Purana Giniwella Viharaya in Kathaluwa. The fire that brought this historic equipment down is a subject of wide-ranging speculation. Was it an accident or an act of arson? Whatever the explanation it has caused sadness among Buddhists in both Sri Lanka and Thailand.
Getting down the Printing Press to Sri Lanka from London was the brainchild of Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera, the founder and Viharadhipathi of Sri Paramananda Vihara in Minuwangoda, Galle, who, with the wholehearted backing and financial support of King Rama IV (King Mongkut) of Siam, had got down the machine from London with the help of a friend. The first issue was printed in June 1860, from a house in Fort, Galle. It was at a time when Buddhism in Sri Lanka was at the crossroads.
The British Colonial Govt. was giving encouragement to Christian missionary activity in setting up missionary schools and converting Buddhists to Christianity. James de Alwis in his writings in the mid – nineteenth century speculated that Buddhism in Sri Lanka would collapse within 50 years. It was faced with overwhelming odds. The press was totally in the hands of Christian Missionaries and the colonial establishment. Derogatory Attacks against Buddhism and Buddhists went unreplied.
It was at such a stage that the Press virtually gifted to the Buddhists of Sri Lanka via Bulathgama Thera by the Thai King Rama IV played a key salvaging role. The dispirited Buddhists saw in the coming of help from Thailand a huge morale boost. Besides printing the ‘Lankalokaya”, the press was used to print answers and replies arising from the Panadura vadaya” and ‘Badegama vadaya’ controversies. A copy of the first issue can still be seen today at the Kumara Maha Viharaya in Kumarakanda, Dodanduwa.
The Press and ‘ Lanka Lokaya’ gave the spark for the Buddhist Revival Movement. Bulathgama Thera also played a key role in this revival. He understood the necessity for a Sinhalese publication to revive Buddhism in the country. In 1860, the first Sinhalese newspaper in Ceylon, Lankalokaya, was published in Galle by the newly established Lankopakara Press. Though it is recorded in the newspaper edition that the first editor was a lawyer, William Perera Ranasingha and that Mudliyar DWK Jayawardena was the publisher, the spirit behind the enterprise was Ven. Bulathgama Sri Sumanatissa Dhammalankara Thera who had the blessings of the Thai King Rama IV. The Lankalokaya was priced at six pence and was published on the 10th and the 24th of each month.
It did a salutary service for the cause of Buddhism at that time. This historic printing press which played a significant role in the Buddhist revival movement later ended up at the Kathaluwa Giniwella Purana Viharaya, until a fire destroyed the building in which the printing press had been housed. It occurred in November 2012. Although it was said that an electricity leak caused the fire, some locals say that there is considerable doubt about this explanation especially because of an earlier attack on the Temple in year 2004
According to a Report in the Island Newspaper
Vandals had entered the Giniwella Purana Vihara in Kataluwa, Galle, and destroyed a set of murals that had been recently painted with sponsorship from the Royal Netherlands Embassy. The vandals entered the temple through the roof on April 15, 2004, and desecrated the murals. The paintings had been part of the Giniwella Temple Project, in which three Dutch artists together with over 70 people from the area had combined skills to depict sacred Buddhist events on the temple walls. Buddhist clergy had also been involved in painting the murals, described as a stunning mixture of classical Sri Lankan fine art and Western (Renaissance) techniques. The artists had been working full-time for more than six months and had painted the murals on a voluntary basis. The damage was estimated to be four million rupees. A press release from the artists said that the destruction was irreversible and that it was unlikely that restoration would take place at a later stage.
Hence, a valuable piece of artwork, unique to Sri Lanka and the entire Buddhist world, has been lost to the Buddhist people of Sri Lanka,” the statement lamented.
Vandals had hacked away parts of the wall in at least 83 places, causing damage particularly to the heads of painted people. Images affected include depictions of Buddhist monks”
Such acts of arson and destruction are directed at destroying the Buddhist heritage of Sri Lanka which is taking place on an increasing basis without raising public alarm or suspicion.
Although the printing machine was damaged, it is said to be in a repairable condition. The Dayaka Sabha of the Temple is reportedly planning to house the printer in a new building.
A former Thai Ambassador to Sri Lanka Hon. Thakur Phanit in an illuminating article entitled ‘ What happened to the printing machine that King Rama IV gave to a Sri Lankan monk 155 years ago’ published in the ‘ WFB Review’ Vol. 5 No. 2 May – August BE 2559 (2016) says as follows:
” It can be said that from BE 2404 – 2405, the Sri Lankan Sangha and Buddhists had a modern printing machine in Sinhala language for propagation of Buddhism and also to fight against the attacks on Buddhism by the missionaries in Sri Lanka. This was possible because of the royal grace and intuition of King Rama IV who had spent his personal asset purchasing the printing machine from England and sent it to Sri Lanka.
Hon. Thakur Phanit when he was Ambassador to Sri Lanka wrote a Book entitled ‘ Thai – Sri Lankan True Friendship: Close and Cordial Relations in Buddhism’ which carried a picture of this Printing Machine that King Rama IV (King Mongkut )had gifted to Ven. Bulathgama Sri Sumanathissa Dhammalankara Thera. King Rama IV (King Mongkut) had exchanged letters with Ven. Bulathgama Sri Sumanatissa Dhammalankara Thera as early as November 17, 1851, only six months after the King’s accession to the throne.
Phra Upali Maha Thero Museum, Wat Thammaram
Thailand and Sri Lanka, Siam and Ceylon, Ayutthaya and Kandy. The ties between these two sister nations go back 260 years. In 2013, Museum Siam, the National Discovery Museum Institute, in collaboration with the Thai Foreign Ministry, opened an exhibition entitled Origin of Siam-Lanka Wongse: Upali’s Pilgrimage, 260 Years of Siamese Heritage in Sri Lanka”, to honour the Dharmaduta mission of Phra (Ven.) Upali Maha Thera.
Beyond commemorating the 260th anniversary of the establishment of Siam Nikaya [Siam-Lanka Wongse] in Sri Lanka, the exhibition reveals the history between two nations that have aided each other and created a long-lasting relationship through a common religion,” Prime Minister’s Office Minister Santi Prompat said at the opening ceremony.
The exhibition elucidated this historic expedition, recounting Phra Upali’s perilous five-month journey across the Indian Ocean. The story of Phra Upali’s epic voyage across the Indian Ocean and his Dharmaduta Services in Sri Lanka is a part of the folk lore of both Thailand and Sri Lanka. Phra Upali passed away in Sri Lanka after spending three years to revive the higher ordination tradition in Sri Lanka.
In a seminal article on this subject entitled ‘Buddhist Relationship between Sri Lanka and Thailand: A Case Study of Exhibition Design of Phra Upali Maha Thero Museum, Wat Dhammaram, Ayutthaya, Thailand’ Dr. Sarunya Prasopchingchana (History Department, Burapha University, Thailand) explores in depth the perilous journey of Upali Maha Thera and his entourage to Sri Lanka.
It can be clearly ascertained that the Siamese deputation of monks tasked with performing the Upasampada (higher ordination) in the island of Lanka, made a huge sacrifice to the point of endangering their lives on an arduous journey in the cause of the Buddhist Dhamma (Law, or Truth).’ Their achievement, lauded for its subsequent record of vitality, was seen in the firm regrinding of Buddhist Religion on this earth. Of the 18 monks making up the Upali deputation, only 7 monks returned to the homeland.” (His Highness Prince Damrong Rajanybhab, on the Establishment of the Siam Nikaya Sangha on Lanka, 1914, Upali Maha Thero Museum, Wat Dhammaram,)
Wat Dhammaram in Ayutthaya sent Upali Maha Thera to Sri Lanka along with 17 other monks. The Royal decree of King Boromkot called upon Upali Maha Thero to lead a group of Thai monks to Sri Lanka. Their mission was to restore Buddhism which was in a sharp decline owing to many problems including the lack of a well-established Buddha Sasana which by that time had been largely destroyed by foreign invasions and colonial rule which forbade the practice of Buddhism in Portuguese occupied territory. The Dutch also discouraged the practice of Buddhism adopting more subtle means to lure Sinhala Buddhists to turn against their religion, culture and indigenous heritage. In such a context Upali Maha Thero had a very important role to play in restoring Buddhism and re-establishing the Buddha Sasana in Sri Lanka.
For eleven of the 18 Thai monks it was a one-way street as they never returned to Ayutthaya. But the Buddhist mission from Thailand was a resounding success. Upali Maha Thera and his brother monks established Sri Lanka’s largest Buddhist order i.e. Siam Nikaya. During his mission in Sri Lanka, Upali and his brother monks ordained several thousand monks and novice monks which helped to strengthen and consolidate Buddhism in the country. He also founded the Siam Nikaya in Sri Lanka which has continued until the present day.
To mark the commemoration for the 260th anniversary of the establishment of Siam Nikaya in Sri Lanka by Upali Maha Thero, in 2013, the Thai Government donated 10 million baht to construct the Upali Maha Thero’s Museum in a renovated Wat Thammaram Temple in Ayutthaya. The Government of Sri Lanka donated a wooden statue of Upali Maha Thero which is 180 centimeters high to the Museum.
What are the other accomplishments of Upali Thera’s Mission in Sri Lanka?
Phra (Ven.) Upali reintroduced the study of the Pali language as well as many other monastic practices such as Buddhist lent, or Khao Phansa. The Buddhist revival, thus, contributed to a literary resurgence and a dissemination of the Buddha’s teachings”.
”Origin of Siam-Langka Wongse” underscores the similarity in religious practices between Thailand and Sri Lanka, including preparing new bhikkhu robes in one day”.
”Not many Thai people know of Phra Upali’s efforts in bridging our two countries. The exhibition serves to inform the public of the starting point of a strong relationship bound by the Buddhist faith”.
Thai Scholar Sarunya Prasopchingchana lists them as follows:
Phra Upali Maha Thera and his monastic mission accomplished a great many deeds of resuscitation of Buddhism. Among the important accomplishments are: (Phra Upali Maha Thero Museum, Wat Thammaram) Upasampada:
1)The higher ordination was performed for over 700 monks and 3,000 samaneras for Lankan faithful.
2) Laying of boundary (Sima) stones: Previously the upasampada ordination in Lanka was performed on a watercourse, using watery surface as the boundary, or so-called Nadi-sima or Udaka-Khepa-sima.
3) Restoring rites and rituals: Examples included such rites as long disappeared in Lanka, which were Vassavasa (Rains Retreat), pavarana-kamma (voicing of one’s supposed offences at the end of the Vassa), and Kathina robes ceremony.
4) Advice on the Tooth Relic Procession: The big change was made from the deities leading the procession to the Tooth Relic, a most precious symbol of the Buddha, leading both gods and men instead.
5) Reviving Paritra prayer recitation: The prayer Theravada-style, which had long disappeared, was reintroduced, worthy of the land which was the prime mover of the tradition in the first place.
6) Mastering the Khmer scripts: Because all Siamese sacred scriptures were written in Khmer letters, and in order to accurately translate from Khmer to Sinhalese there is the necessity to learn the Khmer scripts first.
7) Developing Buddhist education system: The development was geared towards all bhikkhus (monks) of Lanka. Introducing the vipassanadhura: Siam’s Phra Visuddhacariya Thera and Phra Varananamuni Thera, experts in vipassanadhura (burden of insight meditation), taught the responsibility and techniques.
8) Introducing Sangha administrative system: The administrative hierarchy from the Sangharaja as head of the Buddhist trinity. Ven. Welivita Saranankara Thera was honoured as the first Sangharaja of Siam Nikaya in Lanka”.
In 1755 a second Thai monastic mission led by Phra Visuddhacariya Thera and Phra Varananamuni Thera, was sent to Sri Lanka as a replacement of the first mission. King Boromkot also sent another 97 set of scriptures with the mission to make sure that Buddhist scholarship remained the pillar of Buddhism.” (see article by Sarunya Prasopchingchana)
The exhibition of Phra Upali Maha Thero Museum, Wat Thammaram at Ayutthaya clearly showed that Thailand and Sri Lanka have been despite many challenges including foreign interference, maintaining healthy Buddhist religious and cultural ties for over 800 years from the Sukhothai period to date.
His Majesty the late King Bhumibol Adulyadej earnestly helped to maintain and foster these Buddhist links between Thailand and Sri Lanka, and Thailand and the rest of the world. He and Queen Sirikit won the hearts of the entire Buddhist community with their noble work and services. The Buddhist public of Sri Lanka stand side by side with the people of Thailand in this hour of sorrow of the recent death of Queen Sirikit.
May the Great King Bhumibol Adulyadej and his beloved wife Queen Sirikit attain Nibbana
Senaka Weeraratna
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Colombo, November 4 (Daily Mirror) – Sri Lanka is planning to open international tenders during the first week of next month, calling for bids for oil and gas exploration and development in the Mannar Basin, an official said.
The government earlier invited tenders to select a consultancy firm with expertise to manage the international bidding process for upstream petroleum development. However, an official of the Petroleum Development Authority said that the government will proceed to call for fresh tenders for exploration and development in the Mannar Basin, with or without the appointment of a new consultant.
According to a 2021 press release issued by the Parliamentary Media Unit, oil and gas resources valued at around US$267 billion are available in the Mannar Basin.
The official, who wished to remain anonymous, said that multinational and national oil companies from across the world are expected to participate in the tender process, which will remain open for four to five months.
The government, led by the National People’s Power (NPP), has sought to expedite the process. Four wells in the Mannar Basin will be opened for development. Cairn Lanka Limited, a subsidiary of an Indian firm, drilled two exploration wells in the Mannar Basin in 2011 and discovered natural gas in the Barracuda and Dorado fields.
Sri Lanka gazetted a national policy on natural gas in September 2020, outlining strategies to create domestic demand and providing operators with options to commercialise offshore gas. In addition, the Petroleum Resources Act No. 21 of 2021 was introduced to regulate exploration and production activities.
Oil companies from countries such as Qatar and India have already expressed interest in participating in Sri Lanka’s oil and gas exploration and development projects.
The Sri Lankan government remains confident that the petroleum resources identified in its territorial waters will have commercial value.
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Colombo, Nov. 3 (Daily Mirror) – Colombo Chief Magistrate Asanga S. Bodaragama today imposed a three-month suspended prison sentence for five years and a fine of Rs.10,000 on a Saudi Arabian national who pleaded guilty to assaulting a Sri Lankan Airlines flight attendant on board a flight.
The incident had occurred on the morning of October 26, onboard Sri Lankan Airlines flight UL 266, which was arriving at the Katunayake Airport from Riyadh, Saudi Arabia.
The suspect, Alshahila Abdul Kima had attempted to go to the lavatory while the aircraft was preparing to land. Despite repeated announcements made by the flight attendants instructing all passengers to remain seated with their seat belts fastened, the suspect ignored the instructions and attempted to stand up, resulting in a verbal altercation and subsequently a physical confrontation.
The flight attendants immediately informed the pilot in command, and upon landing at Katunayake, airport police officers arrested the Saudi national.
When the suspect was produced before the Colombo Magistrate’s Court the following day, the police informed the court that remaining seated with seat belts fastened during landing was mandatory under aviation safety regulations and that the suspect had violated this rule by attempting to go to the lavatory, leading to the confrontation. At that time, the Magistrate granted bail to the suspect.
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Wattala Police arrested two suspects connected to a video circulating on social media which shows two individuals scolding and threatening a Buddhist nun.
The arrested suspects are two men aged 57 and 67, residents of the Wattala area.
Police stated the incident occurred yesterday (2) near the Rathnawalee Hermitage in the Kerawalapitiya area of Wattala.
The arrested suspects are scheduled to be produced before the Welisara Magistrate’s Court today (3).
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‘Before you study the economics, study the economists!’
e-Con e-News 26 October – 01 November 2025
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‘Who will ownthe data? Who will own the infrastructure?
Who will regulate & govern? &, who has the technological
capabilities to define the development of this technology?’
– Shiran Illanperuma & Vijay Prashad (see ee Focus)
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The US & EU governments seem to be in an awful hurry to digitally scan Sri Lanka. The US-funded economic thinktank Verité’s Sri Lanka Economic Policy Group member Mick Moore is insisting on maps that ‘uniquely identify all properties using aerial imagery… Geographic Information Systems (GISs) [that] collect standardised external data & photographs without entering buildings.’ Moore’s pretext is the ‘weak’ collection of ‘Property Taxes in Sri Lanka’, with such mapping offeringa ‘More Effective ValuationMethod’(see ee Quotes). Moore is apparently an expert on tax evasion, including by multinational corporations (MNCs). But he is yet to map how England’s Unilever, or Ceylon Tobacco Co or ICI-CIC have evaded their duties to Sri Lanka’s treasury for over 100 years, right here. Moore was anointed an ‘Officer of the Most Excellent Order of the British Empire (OBE) for his services to international development’. As we deduced before, ‘development’ is a euphemism to replace ‘colonialism’ concocted by one of Unilever’s many Public Relations (PR) agencies – so we can well imagine who Officer Moore’s tax expertise is designed to serve.
Meanwhile, the pretext for the European Union (EU) to demand the mapping of Sri Lanka is that the new EU Deforestation Regulation (EUDR), ‘prohibits the import & export of goods produced from deforested land’. Really? So, how have all these plantations been set up? By conserving immaculately virgin growth! The EU claims it is funding a Sri Lanka Ministry of Plantations’ ‘national program to survey & map all smallholder rubber lands across Sri Lanka’. Here, the pretext for digital mapping is that ‘all rubber & related products entering the European market must be certified as deforestation-free’ (see ee Quotes).
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Two weeks ago, Sri Lanka’s Supreme Court dismissed 2 fundamental rights petitions filed by former Minister Wimal Weerawansa and others, to annul the Memorandum of Understanding (MoU) signed with India on a controversial digital identity card project. India’s National Institute for Smart Government is about to implement Sri Lanka’s national digital identification system. ‘The bidding for this project was restricted to Indian firms’, observes Shiran Illanperuma & Vijay Prashad (I&P) in their incisive investigation into ‘AI & Digital Sovereignty’ (see ee Focus). Raising concerns ‘over the security of data as well as the neglect of local talent and capabilities,’ they ask, ‘Should local firms be given priority when developing digital infrastructure? If they lack experience or expertise, how best can policy be shaped to address these deficiencies?’
I&P also point to Elon Musk’s Starlink being granted a license to operate internet services by the Telecommunications Regulatory Commission of Sri Lanka (TRCSL). Even President AK Dissanayake has ‘raised national security concerns that local authorities have no access to Starlink’s data system’. While the capitalist mass media has fabricated Musk as a brilliant individual entrepreneur, I&P point to his links to military intelligence spooks in the USA (not to mention England & still white-dominated South Africa), and how Starlink ‘operates without authorisation in countries such as Cuba & Venezuela’, which the US keeps threatening to imminently invade. Myanmar’s military recently freed more than 2,000 workers held in ‘scam camps’ near Thailand’s border, and confiscated 30 Starlink terminals. Musk’s SpaceX then belatedly claimed that it cut satellite communication links to more than 2,500 devices ‘illegally being used in Myanmar’. Really! So, someone bought, smuggled & deployed 2,500 devices in Myanmar without Starlink’s prior knowledge? Then how perceptive are they?
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‘Tech companies like Google, Amazon & OpenAI
are pouring billions into nuclear start-ups like
Kairos Power, X-Energy & Oklo to help power
their data centers for artificial intelligence.’
– see ee Security, How China Raced Ahead
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And, lo and behold, Artificial Intelligence (AI) turns out to be not that ‘artificial’ at all, says I&P. There would ‘No AI!’ without the labour (‘blood, flesh & bone’) of millions of workers in Africa, who mine the requisite minerals and label the data of the Large Language Models (LLMs) at minimal wages, and make OpenAI’s ChatGPT & Google’s Gemini possible. I&P point to the ‘3 Global North companies – SubCom, Alcatel Submarine Networks, Nippon Electric Co – [that] produce 87% of the undersea cables through which the internet operates.’
They also point to the 3 UScompanies – AWS, Azure, Google Cloud – [that] own 68% of the world’s cloud infrastructure.’ In October, Sri Lanka’s Government Cloud (LGC) services were ‘disrupted’, midst a plethora of expensive conferences and resulting media on cybersecurity. Meanwhile, we are yet to learn how and why the ‘disruption’ really occurred.The LGC services include, ‘the Police Clearance System of the Department of Police’. The vital question, I&P ask, remains: ‘Who will own the technology, how will it be used, and in whose interests?
The cloud disruption in Sri Lanka occurred midst the US administration issuing another travel warning to tourists visiting Sri Lanka, of an imminent threat of violence, terrorism, & landmines! Landmines, supposedly cleared just months earlier, were then suddenly uncovered in Jaffna (as ee noted, 18 Oct 2025). Many of the cloud services being provided in Sri Lanka are linked to US and their subordinate colonial pitbulls like England and Israel, etc. So, what’s the hurry to map Sri Lanka? Is it in case they wish to reproduce their attempted annihilation of occupied Palestine?
It is then no surprise to learn from I&P that the 68-page long draft report by the 2024 Committee to Formulate an Artificial Intelligence Strategy (CFSAI) for Sri Lanka, does not dare even mention the words ‘sovereign’ or ‘sovereignty’! I&P declare that, ‘apart from China, the Global South does not have the capital or the technology to develop a sovereign, or even semi-sovereign, digital infrastructure’, and calls for the ‘Global South’ (which ee sees as yet another imprecise misnomer like ‘Third World’ & ‘Western’) to develop a united technological response to this clear and crying necessity. They then detail certain steps that have to be taken by Asian and African and no-Anglo-American organizations to counter this almost monopoly power (see ee Focus).
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This ee Focus also looks at some curious market research by the Indian company 6Wresearch that forecasts Sri Lanka’s industrial machinery & equipment market, for 2025-31. They claim that the dominant players in this market in Sri Lanka are led by the USA and their colonial satrapies Japan & Germany. These include ‘international brands’ like: the USA’s Caterpillar Inc and Deere & Co, Japan’s Komatsu and Hitachi Construction Machinery Co, and Germany’s Liebherr-International AG. The USA’s Caterpillar Inc holds the largest share in the Sri Lankan market. ‘These companies are investing in R&D to produce innovative & efficient machinery & equipment to expand their reach within the market.’ And the 6Wresearch report promises ‘actionable intelligence & reliable forecasts tailored to emerging regional needs’ (see ee Focus). Of course, this research makes no mention of the private vehicles (by Tata & Toyota) imported at great cost to the economy, which have little impact on our productive capabilities. Our question remains: why Sri Lanka cannot demand that these companies ‘make’ these industrial goods here? Instead, we accumulate vast debts (much of which we will have to pay back in 2028 – our moment of reckoning it seems, see ee Quotes), so we need to continue to echo SBD’s lament about a ruling class that refuses to make even a pin: ‘How long can this keep going on?’
6wResearch shows that Sri Lanka’s core industry has been hijacked. ee has led the way in Sri Lanka in pointing out that our national priority has to be about formulating a plan & program to develop modern industrialization. This can only be achieved by a strong socialist state led by peasants & workers; the private corporations who monopolize the nation’s resources, simply refuse to develop the country. We have also pointed out, in line with Karl Marx’s determinations, that modern capitalism has long (since the 1860s!) been about making machines that make machines…
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‘The economic doctrine [that] no manufacturing industries
should be developed in the colonies, has undoubtedly
continued to influence [the world] division of labour
even after the colonies became independent.’
– SBD de Silva
This ee continues Chapter 3 of SBD de Silva’s classic The Political Economy of Underdevelopment. Last ee’s SBD excerpt pointed to the popularized canard that Sri Lanka’s home market is too small to develop industrialization. He observed that the settler colonies started out with even smaller markets than Sri Lanka has. In this ee Focus, SBD contradicts the widespread notion that European industrialization was a consequence of colonialism. SBD tracked how our countries became providers of raw materials to those countries, but he insisted that certain industries had been developed in Europe long before the Europeans began such large-scale draining of natural resources from our countries. He declared, ‘It is technological developments in the metropolitan countries whichcreatedthe demand for primary products.’ Their further industrialization then caused a technological disparity with much of Asia & Africa, which SBD believed could only be overcome by a ‘Tokugawa solution’. Tokugawa refers to the ruling shogunate in Japan (1603-1867), during which an industrial bourgeoisie arose in that Asian country, by blocking the entry of foreign merchants and their goods. Yet SBD de Silva also prioritized the changes in the internal social structures that enabled Japan’s accumulation of capital.
Once the European and their settler colonial governments took a technological lead, policies such as shipping policy & freight rates strengthened the disparities between countries (freight rates were set not just by distance, but also due to monopoly or collusion, navigation laws, differential inward & outward cargoes). He then noted the crucial role that tariffs play in protecting their processing industries, and why, for instance, it became cheaper to export copra rather than coconut oil. Finally, he explained how it is the location of the investor that promotes industrialization. While there is constant call for FDIs (foreign direct investments), SBD would always ask, ‘Investment for what?’ Sri Lanka’s main problem is that it is controlled by absentee investors, who want quick returns and have no interest in the long-term development of the country. He then showed the type of accounting frauds that companies such as England’s Lipton’s were able to practice in Sri Lanka. He also noted, how, due to the labour-intensive nature of the plantation system, even a slight wage increase in the plantations results in a major reduction of profits.
*
‘A garment sector worker in the US earns approximately
$15.5/ hour (US Bureau of Labor Statistics 2023),
whereas a worker in Sri Lanka performing
the same task would receive $0.73/hour’
– Dhanusha Pathirana
The wages paid in the labour-intensive clothing trade in Sri Lanka provide a ‘stark & concrete’ illustration of unequal exchange in the world, writes Dhanusha Pathirana in this ee Focus. He points out how the sustained prosperity of the imperialist world is ‘predicated on the vast systematic appropriation of labour & resources from the Global South’. While, economists like to talk about theories about ‘comparative advantage’ and getting better prices for our products, he squarely locates this suppurating ‘drain’ of surplus through the unequal wages paid to workers in our world. Unlike many analysts, he seeks to provide a ‘path’ to break dependency by targeting certain sectors like the garment trade. While Pathirana ignores SBD de Silva’s declaration that, even if the ‘drain’ is blocked and the surplus is retained in Sri Lanka, there is no class in Sri Lanka dedicated to accumulation; even while being optimistic that this ‘government placed into power by the masses against the established political & economic order’ is ‘uniquely positioned’ to gather a regional coalition to pursue justice for the Global South, harnessing its rising economic power. But what would justice entail? Equal exploitation?
*
‘The CIABOC (Commission to Investigate Allegations
of Bribery or Corruption)… is mulling over a proposal
by some of those arraigned, or to be arraigned before
it on charges of bribery or corruption, that they simply
pay back the pocketed loot and carry on.’
– Sunday Times Editorial
ee found a curious editorial in last week’s Sunday Times of how the ‘pay & commute’ system that exists for traffic fines, relate to corrupt practices inherited from England’s colonial Establishment Code, where its FR (Financial Regulations) provide for certain public servants to pay their way through serious offences. There is also no benefit, apparently, only expense, for the state to prosecute certain criminal practices.
Talking about the ‘corruption’ of politicians alone is a big ‘beeg’ business for media and for envoys of certain countries. Not a week goes by without a lecture from the US or German or EU gaggle about how corrupt & black we are, and how pure & green & white they are. Corruption is apparently pigmented. Not a week goes by without them threatening some Asian or African or non-Anglo-American country, or the whole world, with annihilation. How green & carbon-conscious & eco-friendly are their wars? Or how clean, the continued underdevelopment & impoverishment of our countries? They feel they do not need to tell us.
This ee Focus therefore continues Gustavus Myers’ 1917 History of Tammany Hall. This excerpt describes the workings of the USA’s main municipality, where a city boss had the direct power to appoint and supervise many departments with expenditures of many millions of dollars annually. Myers described the rise of the ‘procurement’ business, where supplies were purchased without tender, contracts inflated by fictitious valuations, documents falsified, and payrolls padded with ‘names’ who never do any work, nor are qualified to do so, and, where despite the proving of ‘maladministration, remissness and grave abuses’, politicians kept being reinstalled and re-elected. Defective supplies and streets and transportation lines were laid on irregular routes to profit real-estate schemes, blocking court trials, with criminal officials declared incompetent rather than corrupt. Despite officials being declared ‘reformers’, amidst miles of headlines about the evils of corruption, no high officials were ever indicted and convicted.
Yet, as the Canadian Communist Stanley Brehaut Ryerson noted: Myers’ major problem was his empiricist focus on corruption (naming names & the crimes behind their fortunes) as the root of all evil, to the exclusion of deeper analyses, of the ‘collective capitalist’. ‘Corruption and the suborning of the state for the private enrichment of elites has been the constant corollary of ‘free enterprise’ since its inception.’ It is not only the who & where but how the nation’s wealth is produced socially by millions and hijacked for private enrichment through public misery. To maintain their private power, capitalists have to concentrate & centralize their monopolies, not only in ‘transport but also production itself enables an alliance between government and the stock-exchange,’ which formed the ‘basis for the state monopoly capitalism that was to emerge’ in the 20th century. Ryerson concluded: ‘Myers’s handling of the workings of this process is marked by both the enthralling ‘detective-story’ quality of the exposures – & a theoretical weakness. Capitalism is not corruption alone…’ (see ee 17 May 2025)
In recent years, support for women has grown rapidly, especially through social media. This trend is not only followed by women themselves but also by men who feel the need to express solidarity on gender issues.
On platforms such as Instagram, TikTok and X, hashtags and campaigns promoting women’s empowerment can go viral within hours. This wave of attention creates the impression that society is entering a new era where women are finally receiving greater recognition.
Yet behind all the noise lies a serious question worth pondering. Is this support truly born out of a deep awareness of women’s rights and status? Or is it merely the product of a passing social trend – an echo without substance, lacking a solid foundation?
The wave of digital feminism
The rise of digital feminism is one of the most striking signs of the social media era. We are witnessing a global movement that encourages women to share experiences of violence and discrimination that had long been hidden.
At the grassroots level, many women’s communities now use social media to raise awareness about reproductive health, domestic violence and the need for fairer employment opportunities.
On the positive side, the advocates of digital feminism believe that it has opened a space for women to speak out. Those who were previously silenced now have channels to express themselves, find support, and even build networks of solidarity across borders.
The digital world offers women the chance to create, to shape public opinion, and to contribute from the comfort of their homes. It is undeniable that this space has driven social change and opened public conversations on issues once considered taboo.
At the same time, there is a downside that must be recognised. Many campaigns end up limited to slogans and hashtags, with no real follow-up. The phenomenon of jumping on the bandwagon” is common. Support is voiced while an issue is trending, but quickly disappears once public attention shifts. For some, such support is more about appearing relevant or gaining social validation than showing genuine commitment to the cause of women.
Hazrat Khalifatul Masih Vaa, in his address at the Lajna Imaillah UK Ijtema 2025, drew attention to this very point. The world today often portrays women as weak, which makes online campaigns for women appear even more widespread – sometimes joined by men as well.
Yet, Huzooraa explained, many of these statements remain shallow, as they show little effort to highlight women’s true positive potential. Too often these movements are coloured by a desire for unrestrained freedom, grounded only in human logic rather than deeper values.
Gender equality in Islam
Looking back through history, Islam from the very beginning brought forward progressive teachings regarding gender relations. The Holy Quran explicitly states that men and women are equal before God in matters of faith, deeds and reward.
Whoso acts righteously, whether male or female, and is a believer, We will, surely, grant him a pure life; and We will, surely, bestow on such their reward according to the best of their works.” (Surah an-Nahl, Ch.16:V.98)
Islamic history also records many remarkable women who played significant roles in society. Khadijara bint Khuwaylid, the first wife of the Holy Prophet Muhammadsa, was a successful businesswoman who laid the financial foundation of the family and a vital supporter of the early mission of Islam.
Aisha bint Abu Bakrra is remembered as one of the greatest narrators of hadith and a leading authority in Islamic jurisprudence of her time.
Nusaybahra bint Ka‘b is known as a valiant fighter who took up arms to defend the Holy Prophetsa on the battlefield.
Rufaida al-Aslamiyyah is often recognised as the pioneer of medical and nursing practice in Islamic history. These examples affirm that Islam has never closed the door for women to take active roles in social, economic, intellectual and even political spheres.
Huzooraa,in various sermons, has emphasised that Muslims, in particular Ahmadi women, can proudly declare that over 1,400 years ago Allah and His Messengersa had already established the equality and freedom of women.
Thus, the concept of gender justice is not something foreign or newly imported into Islam; it has always been an integral part of the faith.
On the other hand, the modern feminist ideology that developed in the West often advances the spirit of absolute freedom and complete equality, which at times clashes with Islamic principles.
Feminism frequently insists that men and women must be identical in every aspect, including social roles and family responsibilities. Yet Islam emphasises not sameness, but balance – between rights and duties. We must be discerning, because what appears to be the same” is not always fair or balanced.
For example, Islam establishes that the father is responsible for providing for the family, while the mother is not burdened with this obligation, even though she fully retains the right to own and manage her own wealth.
If the principle of being the same” were applied, then women too would be forced to provide financially in all circumstances. That may seem equal, but it is not balanced, as it ignores women’s biological and psychological burdens, such as pregnancy and childrearing.
Another example can be found in the laws of inheritance. Men receive a larger share, not because they are more noble, but because financial responsibility rests on their shoulders. By contrast, whatever a woman inherits is entirely her own property, with no obligation to spend it on the family.
If equal shares” were enforced, women would still enjoy their wealth, while men would remain financially responsible for dependents. This would in fact create imbalance, not fairness.
If the principle were simply the same,” then men and women would be expected to follow identical dress codes. For instance, men would also have to cover their hair and wear long-sleeved clothing every day, or women would be free to dress in relatively more revealing outfits. That might appear equal, but in reality it is not balanced – especially when cultural practices vary widely from one country or region to another.
Islam, however, does not operate in this way. It emphasises balance. Women are instructed to observe modest dress, while men are commanded to lower their gaze.
Both are directed towards the same goal: preserving dignity and preventing moral corruption. Yet the form of instruction is tailored to each gender’s circumstances. It is not about being identical,” but about being proportionate.
This debate often surfaces in public discourse. Some argue that Islam restricts women’s freedom, while others insist that Islam in fact honours women by granting them protection and placing them in a dignified position.
Misunderstandings usually arise because religious teachings are read through the lens of patriarchal culture or interpreted selectively, without appreciating the principles of justice and balance that lie at the heart of Islam.
Relevance in today’s era
In the digital age, the challenges faced by Muslim women have become increasingly complex. On one hand, the online world opens vast opportunities for self-expression, entrepreneurship and outreach. Many Muslim women today are active as educators, online business owners and content creators who share positive messages. They prove that the sharia does not restrict creativity or participation, so long as moral values and dignity are preserved.
On the other hand, the trend of feminism based solely on the logic of absolute freedom has begun to influence the younger generation. There is a tendency to view certain Islamic teachings – such as the obligation to observe modest dress or the concept of family leadership – as unjust restrictions. Yet a deeper reflection reveals that these rules were in fact established to safeguard women and to uphold social balance.
For this reason, it is vital for Muslim women to approach gender-related trends with wisdom and discernment. Genuine support is marked by consistency, grounded in knowledge, and expressed through meaningful action within society. By contrast, support that remains at the level of slogans or hashtags will soon fade away without leaving any real impact.
From the perspective of tawhid (oneness of God), all human beings are equal before God, and true distinction lies in righteousness, not in gender. With this principle, gender bias and discrimination can be reduced, while affirming that the struggle of women is not merely about demanding rights, but also about fulfilling their devotion to Allah.
Surely, men who submit themselves [to God] and women who submit themselves [to Him], and believing men and believing women, and obedient men and obedient women and truthful men and truthful women, and men steadfast [in their faith] and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard [their chastity], and men who remember Allah much and women who remember [Him] – Allah has prepared for [all] of them forgiveness and a great reward.”(Surah al-Ahzab, Ch.33: V.35)
This verse highlights the fundamental spiritual equality of both men and women. Each has the same opportunity to attain a lofty rank in the sight of Allah. One’s worth is not determined by gender, but by the level of piety and righteous deeds they perform.
More specifically, the key to realising gender justice in Islam lies in education. The family, as the smallest unit of society, plays a central role in instilling egalitarian values and mutual respect from an early age.
Children – both boys and girls – need to be taught that they are equal before Allah, and that every role they take on should be carried out with a deep sense of responsibility.
Identity, spirituality and the future
To conclude, Ahmadi Muslim women need not feel inferior, nor feel compelled to seek validation by imitating modern feminist trends.
From the very beginning, Islam has affirmed the noble status of women and granted them wide scope for participation.
The real challenge lies in reviving these values amidst entrenched patriarchal cultures and the currents of global ideologies that can at times be misleading.
Huzooraa has said that the establishment of Lajna Imaillah was so that the piety and potential of its members may shine brightly and be recognised by the world. Thus, Ahmadis must raise their standards of spirituality and morality, devote themselves wholly to Allah the Almighty, and stand firmly upon truth. (Ibid.)
We must remain conscious that worldly goals are not the ultimate purpose of life. The moral quality expected of every Ahmadi is to continuously strive to strengthen their faith.
It is not sufficient to merely utter the shahadah; true conviction requires a wholehearted effort to live by the commandments of Allah, for every believer will inevitably face trials and challenges.
Study and reflect upon the Holy Quran – consider the more than 700 commands of Allah: what He enjoins and what He forbids.
Every Ahmadi must elevate the standard of their faith and their prayers, and also keep in mind the Lajna pledge that is so often recited in Jamaat gatherings. If this pledge is truly lived, then surely divine blessings will descend upon you.
Participate in jamaat activities with a spirit of obedience. Hold firmly to this identity and this beauty, so that we may stand apart with a distinct character from the rest of the world.
If Ahmadi women live by all these teachings, then they are not only reforming themselves, but also becoming those who purify the world from the chaos that surrounds it. To achieve such a lofty goal, however, requires great sacrifice. (Ibid.)
Amidst the strong currents of digital feminism, Muslim women have a unique opportunity to show that their struggle is not merely a passing viral trend, but rather a lifelong journey rooted in faith.
By upholding the just and balanced teachings of Islam, they can demonstrate that true gender justice is not simply unbounded equality, but rather honour, responsibility, and dignity – bestowed with the pleasure of Allah.
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Please don’t underestimate Chamara Sampath. He is a multi talented, experienced, knowledgeable politician. Sri Lankans are lucky to have patriotic leaders like Chamara to stand up for their rights.
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Colombo, November 1 (Daily Mirror)- In the wake of controversy surrounding the security of opposition MPS in Parliament, Inspector General of Police Priyantha Weerasooriya has informed the Opposition MPS that the matter involving their security will be referred to President Anura Kumara Dissanayake and the Public Security Minister for further action.
The matter concerning the security of opposition MPS was discussed during a meeting convened by Speaker Jagath Wickramarante yesterday, and attended by the IGP, Opposition Leader Sajith Premadasa and a group of opposition MPS following a request made by the opposition.
Security of all government and opposition MPS was removed after the National People’s Power (NPP) government came to power, which they called as a policy decision.
However, with the escalation of murders committed by organised criminal gangs, which includes the recent killing of SJB’S Weligama Pradeshiya Sabha Chairman Lasantha Wickramasekara, the opposition demanded security for their MPS. According to the Communications Department of Parliament, the opposition has requested for security for all opposition MPS, for which the Speaker has said that the IGP had been informed to take necessary action regarding the requests that had already been made by some MPS for security.
He had also told the MPS that he had acted regarding the MPS’ request for security despite the government’s policy decision on their security and pointed out that actions had already been
taken to provide security to some MPS.
Opposition MPS have pointed out that, as the first step, opposition MPS must be provided with security to carry out their political activities without any hindrance in a safer environment and take further action after obtaining a threat assessment report as the next step.
SJB MP Jagath Vithana, who is reported to have received death threats as revealed by the IGP, told reporters after the discussion that Inspector General of Police Priyantha Weerasooriya expressed regret over the statement he had made in Kandy.
MP Vithana said the IGP informed him that he had threats from several groups and assured to pay special attention to the matter.
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Colombo, November 1 (Daily Mirror) – Only 38. 7 per cent of Sri Lankan people believe that the current government will be effective in addressing corruption, a report of a survey has revealed.
Sri Lanka Barometer (SLB) National Public Opinion Survey on reconciliation, accountable governance and active citizenship conducted by Strengthening Social Cohesion and Peace in Sri Lanka (SCOPE), a project co-funded by the European Union, German Federal Foreign Office, has revealed that 38.7 per cent believe that the current government will be effective in addressing corruption.
Also, the survey has revealed that only 12.5 per cent believe that the previous governments were effective in dealing with corruption.
As per the survey, 48.5 per cent understand the meaning of reconciliation as unity and positive relations between groups, making an increasing convergence towards a relationship-based understanding of reconciliation.
Referring to the subject of reconciliation, Deputy Minister of Religious and Cultural Affairs Muneer Mulaffer who was speaking during a ceremony held to mark the closing of the project, said correct information is essential for the reconciliation process to be a success. Misinformation will destroy reconciliation. Also, one cannot depend on third-party information when it comes to ensuring reconciliation,” the Deputy Minister said.
European Union Ambassador to Sri Lanka and the Maldives Carmen Moreno hailed SCOPE for its role in helping build bridges between institutions, communities and individuals. European Union is proud to have supported this effort to strengthen social cohesion. As Sri Lanka continues its journey, the lessons and partnerships forged through SCOPE will remain a lasting contribution,” he said.
German Ambassador to Sri Lanka Felix Neumann said Germany attaches great importance to open dialogue, reconciliation and learning from the past.
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