Commonwealth Heritage Skills Training Programme launched with leadership from VIT, Peradeniya University

By S.K. Samaranayake

The Commonwealth Heritage Skills Training Programme officially commenced at the Oak Ray Hotel, on Second Rajasinghe Mawatha, Kandy, led by the Vellore Institute of Technology (VIT), India, and the University of Peradeniya.

Running for six days from October 05 to 10, the programme brings together Sri Lankan heritage management professionals, architects, engineers, archaeologists, researchers, and conservation experts. It aims to strengthen scientific approaches to preserving historical buildings, bridges, and traditional construction materials across the island.

The participation of key national and international stakeholders highlights the programme’s significance in enhancing scientific knowledge, professional skills, and institutional collaboration for Sri Lanka’s heritage conservation.

Supported by the Commonwealth Heritage Forum UK, the initiative focuses on the scientific preservation of colonial-era structures and traditional materials, using the Mawanella Bridge as a primary case study. Built across the Maha Oya, between 1832 and 1833, the bridge serves as a vital component of Sri Lanka’s historical infrastructure and colonial engineering legacy.

Sri Lanka possesses a rich and diverse built heritage, encompassing ancient monuments, religious architecture, colonial buildings, historic bridges, and traditional construction systems. Beyond acting as physical evidence of the country’s history and cultural evolution, these structures form essential elements of the landscapes and places that define Sri Lanka’s identity. Consequently, their preservation holds value far beyond individual monuments. Safeguarding the authenticity, natural character, and integrity of historical sites reinforces cultural continuity for local communities while elevating the value of heritage destinations for domestic and international travellers.

In this context, the initiative provides a crucial platform for strengthening local professional capacities in scientific heritage conservation. By connecting Sri Lanka’s heritage managers, conservation architects, archaeological officers, engineers, and researchers with international academic expertise, it facilitates the exchange of practical skills and knowledge directly applicable to local heritage resources.

The programme emphasises understanding how historic structures were originally built, how their materials degrade over time, and how to design conservation interventions that ensure structural stability, while protecting heritage value.

Through lectures, technical sessions, case studies, and practical field demonstrations at the Mawanella Bridge, participants are introduced to methodologies for investigating historic brick and stone masonry, mortar, and other materials, assessing degradation, identifying root causes of damage, and selecting compatible repair materials. Special focus is given to common decay mechanisms such as cracking, mortar weakening, moisture ingress, salt-induced deterioration, and surface damage.

A foundational principle emphasised throughout the training is that conservation interventions must be rooted in accurate diagnostics rather than superficial damage symptoms alone. Furthermore, it highlights that heritage preservation is deeply linked to the long-term vitality of historical sites and surrounding communities. Well-preserved heritage structures can retain their cultural authenticity while serving as vital spaces for local residents, education, interpretation, and responsible tourism.

The programme is led by Prof. Thirumalini Selvaraj of the Vellore Institute of Technology and Principal Investigator of the Commonwealth project. She stressed the importance of adopting a scientific, evidence-based approach to the conservation, restoration, and revitalisation of historical structures and materials. As an expert in building biology and multi-scientific biological data analysis, she also highlighted the role of bio- and plant-derived materials in traditional construction and heritage conservation.

Dr. Selvaraj underscored the necessity of systematic documentation and digital technologies in heritage preservation. During her session, she explained how integrating 3D scanning, photogrammetry, and Geographic Information Systems (GIS) with scientific condition assessment enhances structural documentation, decay detection, and long-term monitoring.

Additionally, leveraging expertise in Artificial Intelligence (AI), she focused on potential applications of AI in evaluating and managing heritage structures, introducing how Large Language Models (LLMs) and other AI tools can be utilised for heritage documentation, knowledge management, and conservation efforts.

Led by VIT, this initiative bridges expertise across civil engineering, heritage conservation, architecture, building biology, materials science, digital technology, and artificial intelligence. Beyond technical training, the programme marks a significant step forward in strengthening India–Sri Lanka knowledge sharing in heritage conservation, opening new avenues for restoring Sri Lanka’s extensive colonial architecture and expanding its tourism sector.

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Tsunami warnings across Latin America after 7.7 magnitude earthquake hits

A magnitude 7.7 earthquake has hit southern Panama, triggering tsunami warnings across Central and South America.

The US National Weather Service issued tsunami warnings for Panama, Colombia, Ecuador, Nicaragua and Guatemala on Friday following the quake.

Chile’s naval Hydrographic and Oceanographic Service also issued a tsunami warning.

The US Geological Survey said the earthquake was centred about 10km (6 miles) southwest of the remote community of Pitaloza Arriba along the Pacific Ocean coast.

Residents of Panama City reported feeling tremors, with buildings shaking and people evacuating into the streets.

“We felt it very strongly. It knocked things over in the kitchen, but we’re okay, though we’re very scared,” 60-year-old Rosendo Dominguez, who is from Herrera province, where the earthquake struck, told The Associated Press news agency by phone.

“Everyone is outside, scared,” Dominguez added.

Videos shared by newspaper La Prensa showed the tower of a historic building had collapsed along with several balconies of a residential building in Penonome, a city about halfway between the epicenter and Panama City.

Panama’s ministry of ⁠education ordered schools closed.

There have been several destructive earthquakes in the region this year.

In June, twin quakes hit northern Venezuela, causing widespread devastation and killing at least 6,500 people.

In August, a magnitude 7.4 earthquake hit Colombia, killing at least 289 people.

[Aljazwwea]

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Farhan, Sadaqat help Pakistan ace 183 chase to go 1-0 up

Sahibzada Farhan celebrated his ascension to the captaincy in grand style, smashing a 53-ball 89 that blazed his side to a comprehensive win in the first T20I against Sri Lanka . After Sri Lanka won the toss in Rawalpindi and somewhat curiously opted to set a target, the 182 they put up was made to look inadequate by a bellicose Pakistan’s  showing up top that put up 70 in the powerplay and scarcely slowed down after. Maaz Sadaqat,  who needed just 28 balls to bring up his half-century, put up a 92-run stand with Farhan after Fakhar Zaman’s cameo up top, flaying a lacklustre bowling attack.

Pakistan’s efforts with the ball were altogether more impressive, if sullied by bursts of untidiness that saw a whopping 29 extras conceded. But they reined Sri Lanka in from time to time, stifling their momentum and keeping the score within chasing range. Mohammad Imran’s 2-21 on debut was the pick of the bowling efforts, and while Lahiru Udara kept Sri Lanka afloat almost single-handedly with 91 off 55, the support he needed from the other end never quite came.

When Sri Lanka batted after winning the toss, it took Kamil Mishara nine deliveries to get off the mark. By the end of the fourth over, Sri Lanka were scoring at a run-a-ball, and had lost two wickets. Pakistan, by contrast, took just 2.2 overs to match that score; by the end of the sixth, they had powered through at dazzling speed thanks to Farhan and Zaman’s onslaught.

Sri Lanka took far too long to begin taking advantage of the powerplay. They struggled to find their timing, the powerplay littered with multiple plays and misses, and extravagant, low-percentage shots that bore no fruit. While they did launch a bit of a recovery in the final two overs, the slow start would end up proving costly as Sri Lanka left runs on the table.

To say  Mohammad Imran wasn’t the most exciting debutant from Pakistan this game would be stating the obvious. That title belonged to Razaullah – the fast-bowling, six-hitting, sharp-jawed Edgbaston slayer Razaullah – who appears to have parlayed his stunning Test debut into white-ball call-ups. Imran, who also made his Test debut in that game and ended up being a footnote, instead found his feet in T20I cricket in Rawalpindi today.

Opening the bowling alongside Naseem Shah, he was the more effective bowler, utilizing sideways movement that more than made up for a lack of pace. He conceded just the one run in his opening over and 19 in three powerplay overs. As Sri Lanka found their feet at the halfway stage of the innings, Farhan turned back to him and Imran did not disappoint his captain. He struck with his first delivery upon return and allowed just two in the over, halting Sri Lanka’s momentum once more and capping a stellar debut.

Lahiru Udara celebrates his fifty [Cricinfo]

Sri Lanka will want to move quickly on from this game, but to wipe it completely from the record would be a disservice to their opener. Confronted with a decent bowling attack on an off-day for his fellow batters, Udara almost batted through the Sri Lankan innings, playing just about every role a batter can in T20 innings.

He was the flashy starter, before shepherding his side through the early stages of the powerplay. He became an anchor for a bit before churning through the gears in the latter half of the powerplay. At times, he did so with strokes so classical they could be set to music, especially pleasing when he made some room and cleared extra cover off both pace and spin.

While support from Kamindu Mendis and Dasun Shanaka existed, it was fleeting. Soon enough, those wickets would fall, leaving Udara with the delicate dance of keeping the run rate up without letting the innings implode. That was especially true – and shown to be crucial at the death – because Sri Lanka were arguably playing a batter too light. When he finally holed out in the penultimate over, Sri Lanka ended up losing three wickets in five balls, the innings petering out on a surface where batting inadequacy was always going to be punished.

Scores:
Pakistan 187 for 6 in 18.5 overs  (Sahibzada Farhan 89, Fakhar Zaman 21, Maaz Sadaqat 50, Khawaja Nafay 12*; Nuwan Thushara 1-32, Dushmantha Chameera 1-40, Eshan Malinga 2-33, Maheesh Theekshanan 2-36) beat  Sri Lanka 182 for 8 in 20 overs (Lahiru Udara 91, Kamindu Mendis 23, Dasun Shanaka 18; Naseem Shah 3-36, Mphammad  Imran 2-21, Rasaullah 1-29, Shadab Khan 1-33, Saim Ayub 1-17) by 4 wickets

[Cricinfo]

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Renault Experience Centre opens at Majestic City

Renault has taken another significant step in its return to the Sri Lankan market with the opening of the Renault Experience Centre at Majestic City, Colombo, offering customers an opportunity to discover the brand and experience its latest models.

The Centre was officially declared open by Jawahar Ganesh, Group Managing Director of Associated Motorways (Private) Limited, accompanied by Prasanna de Silva, Director – Sales, AMW. The occasion was attended by AMW management and staff, members of the media, customers, well-wishers and other invited guests.

Located at the lobby of Majestic City, the Centre features three Renault models being introduced to the Sri Lankan market – the Renault Kwid, Renault Kiger and Renault Triber. Visitors can explore the vehicles, learn about their features and specifications, and take advantage of test drives available at the location.

Adding to the convenience for customers, AMW has ample stocks of Renault vehicles available in Sri Lanka, allowing customers to take delivery of their chosen vehicle without having to wait for months for it to arrive. Subject to completion of the necessary documentation and registration, customers can look forward to driving away in their new Renault within as little as one day, making the purchase experience faster and more convenient.

Customers can also enjoy greater peace of mind with a three-year manufacturer warranty, supported by dedicated Renault aftersales facilities to provide professional service and support throughout their ownership journey.

Commenting on the opening, Jawahar Ganesh, Group Managing Director of AMW, said, “We are delighted to welcome Renault back to Sri Lanka and to open the Renault Experience Centre at Majestic City. Renault is a brand with an exceptional heritage, a strong global presence and a reputation for innovation and distinctive automotive design. Through AMW, we are bringing that heritage and experience closer to Sri Lankan customers”.

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One Galle Face marks Children’s Day

One Galle Face has partnered with the Indira Cancer Trust (ICT) and Make-A-Wish Sri Lanka to create meaningful and memorable “Wish Experiences” for children with critical illnesses in line with Children’s Day.

As a leading lifestyle and retail destination, One Galle Face recognizes the importance of creating experiences that extend beyond shopping and entertainment. Through this partnership, the mall will host special Wish Experiences, welcoming a child and their family for a specially curated day at One Galle Face Mall. During each visit, the children will have the chance to enjoy personalized shopping, exciting entertainment, and different lifestyle experiences designed to bring their heartfelt wishes to life in a joyful, immersive, and dignified setting, thereby creating meaningful moments of happiness, connection, and lasting memories for the child and their loved ones.

One Galle Face partnered with selected tenants including Burger King, Delifrance, Popeyes, Playdium, Yah Empyrean, Tea Tang, Toytopia, Food Studio, Nolimit, Red N Pink and AVR to contribute discounts, gifts, donations, or unique experiences. This partnership with ICT will allow for children with critical Illnesses to enjoy these offerings with their families.

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Digital Economy Secretary Waruna Sri Dhanapala at RCSS Strategic Dialogue: ‘Maritime Security and the Digital Economy should no longer be treated as separate policy areas’

Secretary of the Ministry of Digital Economy Mr. Waruna Sri Dhanapala has observed that maritime security and the digital economy should no longer be treated as separate policy areas, but as interconnected components of national stability, economic resilience and technological sovereignty.

He made this observation when he delivered the keynote address at ‘RCSS Strategic Dialogue -6’ on the theme ‘Navigating the Digital and Maritime Nexus: Technology, Sovereignty, and Security’ and held at the Regional Centre for Strategic Studies (RCSS) on 8 September 2026. The dialogue was a sequel to the recently completed RCSS Policy Study “Non-Traditional Security in the Bay of Bengal: Maritime Threats, Corrective Measures, and Technological Innovations’, which highlighted emerging non-traditional maritime security challenges and the role of emerging technologies. The Dialogue provided an opportunity to extend this work through a broader cross-sectoral discussion on maritime security and technological capabilities.

Secretary Dhanapala who observed that the digital economy remains anchored in the physical world and for island and coastal states that the physical environment is overwhelmingly maritime, highlighted several areas where Sri Lanka’s maritime and technological interests intersect. These included seabed resources, offshore energy, shipbuilding and repair, and submarine communications infrastructure. He stressed the importance of developing domestic technological capabilities while engaging international partners in ways that protect national interests and environmental safeguards. In his capacity as Chairman of the Telecommunications Regulatory Commission of Sri Lanka (TRCSL), he also emphasized the strategic importance of submarine fibre-optic cables to Sri Lanka’s digital economy and called for their protection and monitoring to be incorporated into the country’s maritime security framework. He further underscored the importance of technology in addressing environmental security challenges, including maritime pollution and oil spills.

Also recalling his diplomatic role in the UN system being the Vice Chair for the UN General Assembly Committee on Economic Finance as well as a contributor for the formation of Sustainable Development Goals, stressed the importance of active collaboration of coastal and island states in the wake of the unprecedented climate scenarios. He also acknowledged the important roles played by former Permanent Representatives to the UN in New York – Ambassador Shirley Hamilton Amarasinghe and Dr. Palitha Kohona for their remarkable contribution to the international maritime laws in the adoption of the UN Convention on the Law of the Sea (UNCLOS) and the Agreement on Marine Biological Diversity of Areas beyond National Jurisdiction (BBNJ Agreement) respectively.

Chaired by Executive Director of RCSS, Ambassador (Retd.) Ravinatha Aryasinha, and featuring a presentation by RCSS Research/Programme Officer Shayan Peris, it brought together serving and retired senior public officials, diplomats, members of the security forces, academics, researchers, technology and maritime practitioners, civil society representatives and other stakeholders to examine the changing technological dimensions of maritime security and their implications for Sri Lanka.

At the outset, Ambassador Aryasinha welcoming Acting Ambassador of Nepal to Sri Lanka, Vijay Kumar Raut, noted the difficult circumstances under which he participated in the dialogue following the recent flood-related tragedy in Nepal. Participants observed a one-minute silence in remembrance of those who lost their lives. Ambassador Raut subsequently briefed participants on the situation in Nepal, including the loss of life, displacement and ongoing rescue and recovery efforts, while noting the wider regional implications of environmental and climatic developments in the Himalayan region for countries including Sri Lanka and Maldives.

Country Representative of The Asia Foundation, Johann Rebert, reaffirmed TAF’s support for RCSS’s work on maritime security and technology. He highlighted the importance of translating research and policy dialogue into practical action, including through engagement with coastal communities.

In his presentation, Shayan Peris examined how emerging technologies are simultaneously strengthening maritime security capabilities while creating new vulnerabilities and dependencies. He highlighted the evolution of Maritime Domain Awareness (MDA) from conventional vessel tracking towards the integration of AIS, radar, satellite imagery and artificial intelligence to identify anomalous activity and support more targeted responses. He also examined the growing convergence between maritime and digital security, including risks to ports and other critical infrastructure arising from cyber vulnerabilities, the resilience of submarine cable networks, and the expanding use of unmanned and autonomous systems for surveillance, fisheries monitoring, pollution response and search and rescue. Peris emphasized that for resource-constrained states such as Sri Lanka, the central challenge is not simply acquiring more advanced technologies, but developing the institutional capacity to integrate information, retain expertise and act upon it. He noted that technological resilience therefore depends on operational cyber security, resilient connectivity, effective information-sharing and appropriate governance frameworks for artificial intelligence and autonomous systems.

An open discussion followed which considered the practical challenges of translating technological systems into effective maritime security capabilities. Participants highlighted gaps in the sustainability of surveillance and information-sharing systems, the high cost of some externally provided platforms, and the difficulty of retaining trained personnel and institutional knowledge within agencies. Further examined were the opportunities and limitations of regional cooperation and information-sharing, particularly in addressing transnational maritime threats, as well as the need to balance sophisticated technological solutions with affordable and locally appropriate approaches. Participants also considered the role of the private sector, technology transfer, maritime industries and capacity building in strengthening Sri Lanka’s position as an Indian Ocean maritime hub. The discussion highlighted the importance of bringing together perspectives from government, maritime agencies, technology, academia, industry and civil society in addressing emerging maritime security challenges. He noted that the issues raised during the dialogue would be reflected in RCSS’s continuing work on the subject, providing a basis for further research and policy engagement.

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Faith, mythology, rituals, and Buddhism – A response

by Prof. N. A. de S. Amaratunga PhD, DSc, DLitt

Prof. Sasanka Perera’s important article dealing with the vital subject of discipline of Buddhist monks published in the Midweek Review of The Island on 23 Sept., 2026 needs a response with regard to its reference to faith, mythology and rituals. He says, “One must concede that it is mythology and rituals that hold any core set of philosophical ideas such as the dhamma together as a religion. It is through these practices that religion as a matter of faith emerges from abstract ideas. This is common to any religion. It is through these practices that Buddhism, Christianity, Hinduism or Islam become religion”. First, it may not be correct to say that it is mythology and rituals that hold together the core set of philosophical concepts of Buddhism. Second, it may not be correct to infer that Buddhism has emerged as a matter of faith through the practices of rituals. Further, it is not through practice of rituals that Buddhism becomes a religion.

First of all, we must determine what constitutes the core philosophy of Buddhism and find out to what extent it depends on mythology. We must also examine the origin of rituals in Buddhism to see whether or not the dhamma could exist without rituals. Then, we must look at the nature of faith and its role in Buddhism.

The core philosophy of Buddhism is empirical in nature, which means it is based on, or derived from, observation, experiment, or sensory experience and it has nothing to do with mythology. The word “Ehipassiko” that prominently appears in Prof. Perera’s article cannot have any relevance in Buddhism if it depends on mythology to be held together. “Ehipassiko” is not applicable to religions based on mythology. The Buddha requested everybody interested to “come and see for yourself” because it could be known by experience. Same could be said about the discourse to the Kalamas, which Prof. Sasanka Perera has quoted. Theistic religions that are based on mythology cannot be examined by such means.

Prince Siddharta, before he attained Nibbana, experienced “Dukha” or suffering and “Anicca” or impermanence in his surroundings and found that such an existence cannot have a permanent self, (“Anatta”). Thus, the three signs of existence “Anicca, Dukha, Anatta” are empirical in origin and they form the core philosophy of Buddhism on which the doctrine is based. The “Four Noble Truths” are developed on this basis, and these also have no mythology whatsoever.

Prince Siddharta realised the fallacy of the Vedic thesis and rejected it entirely when he composed the three signs. Therefore Prof. Perera’s theory that “it is through these practices that religion as a matter of faith emerge from abstract ideas” does not hold where Buddhism is concerned. Buddhism is neither a “matter of faith” nor did it emerge from abstract ideas.

The fourth Noble Truth has no myth basis and is not dependent on blind faith or rituals. It is the path to the final goal in Buddhism; that is freedom from suffering. It is entirely based on morals which is central to Buddhism. Three factors in the Arya Astanghika Marga, deal with morals that prepare the mind for the final stages, “Sati” and “Samadhi”. These three factors which are concerned with right speech, right action and right livelihood, do not involve the practice of rituals. Unlike in theistic religions Buddhism does not require rituals in the practice of morals. None of the other factors in the Arya Astanghika Marga prescribe rituals. Therefore, one wonders, if the path to the final goal does not need rituals, where else could they be required to be of any significance.

“Nowhere else” is the obvious answer. What Buddhists have to do instead, is to live by the five precepts, eight precepts or ten precepts, or practice the Arya Astanghika Marga as far as possible, none of which have rituals. In such practice even if one does not reach the ideal, one would be immensely benefitted including peace of mind and satisfactory existence without too much suffering. This could be attained without the practice of rituals.

The Buddha rejected the practice of rituals in Sámaññaphala Sutta of the Dìgha Nikáya, where he declares all blessing rites and rituals as animal sciences (tiraccháanavijjá). Such was the attitude of the Buddha towards rituals. Ven. Kekirawe Sudassana was abiding by the Buddha’s word when he made the bold and correct statement that rituals were unnecessary in the practice of Buddhism. Ven. Sudassana should not be penalised for attempting to reject rituals.

Early Buddhism there was no mention of rituals. The four major Nikayas, Digha, Majjima, Anguttara and Samyutta comprise Early Buddhism. These were the only Nikayas in the Sutra Pitaka that were assigned to the Bhanaka monks to be preserved by the oral tradition, at the First Buddhist Council held three months after the Parinirvana of the Buddha and therefore considered to be closest to Buddha’s preaching. At the Third Buddhist Council held under the auspices of King Asoka, Ven. Moggalliputtatissa cleansed the Dhamma of all impurities that had crept into it and this was the Dhamma that was brought to Sri Lanka in the 3^rd Century BCE. This Dhamma did not advocate the practice of rituals to the Sri Lankan community and there was no rituals in the country until the 5^th Century CE.

It was Ven. Buddhagosa in the 5^th Century CE, who probably had come under the influence of Mahayana when he was in South India on his way to Sri Lanka, who in his translations of the commentaries introduced dividend carrying rituals.

Sri Lankan monks came to accept the practice of rituals as a necessary method to attain Nibbana. Eminent Buddhist scholar Prof M. M. J. Marasinghe says: “The hard work of Buddhagosa and the Mahavihara fraternity culminated in the formulation of a new ritual structure with attractive advantages to keep both the lay followers and the members of the Sanga happy and content As a result, when we pass from the canonical Pali texts to the Pali commentaries we come into a totally new teaching different from the original” (Beyond Ritualistic Realm, 2018).

In Buddhism, faith is quite different. There has to be faith in the path that will finally lead to the goal, for otherwise there may not be total commitment. However, love and devotion to the Buddha is not required. This is understandable as the final goal, Nibbana, is development of wisdom (“paññâ”) for which there is no need for the personal involvement of the Buddha.

Though not conclusively proved, there seems to be new evidence in neuroscience that points to the possibility of consciousness emitting out of the body. Further, recent advances in theoretical physics show that matter could be converted to energy and energy to matter. If stream of consciousness is a stream of energy, it being integrated into matter is not difficult to accept. Man is nothing but a conglomerate of energy. In such a system, continuity of consciousness in a samsaric cycle may not be implausible.

However, Ven. Sudassana may be correct in saying that belief in karma and rebirth may not be essential for the practice of Buddhist morals. One may practice five, eight or ten precepts or even Arya Astanghika Marga without feeling compelled to believe in karma and rebirth.

Without saying there is absolutely no presence of faith, mythology or rituals in Buddhism, which are in fact later intrusions, it could unequivocally be stated that neither mythology, faith nor rituals played a role in the origin of early Buddhism and nor are they needed to hold together the core philosophy of Buddhism as a religion. They are not necessary to practice Buddhism and be benefitted by it.

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