This article reveals his experience teaching students Sri Lankan literature, as it鈥檚 an area that is largely underrepresented in most college curricula. Karunanayake stresses not only the importance of foregrounding marginalized histories in everyday discussions and lectures but also the enthusiastic response he has received from students taking his classes. He highlights how, even though most students are not familiar with the country or its history, culture, and politics, they find ways to relate and empathize with the readings.

Karunanayake recently offered insights into his article and his opinions regarding the subject of Sri Lanka and how young scholars can help push it into everyday consciousness. To each question, he offered insightful and rewarding answers that provide a clear pathway for a future in which Sri Lanka and its literature are widely regarded and known by scholars and everyday citizens alike.

Can you expand on your statement, 鈥渁t a time of shrinking ethnic American studies programs across the United States鈥攁 phenomenon that has only been exacerbated by the COVID-19 pandemic鈥攊nterdisciplinary disciplines like English make a welcoming environment for Sri Lankan literature鈥�?

Karunanayake emphasized how there is often a tendency to rank humanities programs below professional programs. 鈥淎s studies point out, nationally there is a trend to prioritize STEM programs over humanities. But we should not lose track of the humanities education which fills a gap left out by other programs,鈥� he said. By giving equal value to humanities programs, schools are building the next generation of well-rounded, creative individuals.

How do you think people outside of an academic background can begin to educate themselves on Sri Lankan history? What do you think could make it more accessible?

Karunanayake stressed that 鈥淪ri Lanka is not a blind spot in academic programs anymore, but in the public consciousness it is still marginalized. Popular cultural texts can help make a culture more accessible.鈥� This is already in motion, as the new generation of Sri Lankan writers are claiming a space in both American literature and Asian American literature. In this way, they highlight how their transnational identities are split between the West and the ancestral homeland. Understanding this dichotomy of identity can help readers learn more about both Sri Lankan history and the lived experiences of Asian Americans.

In your eyes, what work still has to be done to ensure Sri Lanka and its culture and literature hold a place in students鈥� general understanding of postcolonial history and politics? What do you think instructors might be lacking in doing to foster such awareness?

鈥淚 think literature pedagogy should constantly challenge and go beyond the Western canon to make space for global and non-Euro-American stories, experiences, and histories,鈥� Karunanayake said. 鈥淐anons are always in formation, so it鈥檚 important to be cognizant of what is missing from our scope even when we focus on marginalized experiences as well. Our pedagogy should go hand in hand with changes on the ground. There is always something new to learn about a culture or history. Nonetheless, we should always be doing our best to stay aware of narratives that are not part of the everyday pedagogy.”

How do you think high school and middle school teachers should approach integrating underrepresented Asian cultures, such as Sri Lanka, in their curriculum? Do you think that would help students have more of an awareness of Sri Lanka?

Sri Lanka and its geography should be taught before high school, or even middle school, as Karunanayake believes. 鈥淎 curriculum should always be global. Literature is a window to a culture and its history that we鈥檙e not familiar with. Disciplines like geography, history, and political science teach us about contexts, but literature often goes beyond their social scientific parameters. As postcolonial writers point out, literature does history.鈥� Karunanayake also explained how most ethnic American curricula are centered on geopolitical contexts with direct encounters with America such as Japan and Vietnam. This leaves spaces like Sri Lanka out.

If you could design a course completely centered on Sri Lankan history and literature, how do you think students would respond in comparison to other Asian and Asian American literature courses you have taught? Additionally, would you approach the course any differently? What would you want students to take away from the course?

鈥淚 think students would respond with equal interest,鈥� Karunanayake said. 鈥淪ri Lanka is not standing alone. I would situate it within the larger postcolonial global, regional history, and literary landscape. Global Sri Lankan studies has a lot of potential as a disciplinary field even though it is often overlooked in the classroom.鈥� A course revolving around Sri Lankan literature would not only be a breath of fresh air, but an interesting perspective to learn more about other Asian histories and geopolitical contexts.

For anyone interested in adding Sri Lankan literature to their personal libraries, Karunanayake recommends the following: “Funny Boy and The Hungry Ghosts” by Shyam Selvadurai, “Chinaman: The Legend of Pradeep Mathew” and “The Seven Moons of Maali Almeida” by Shehan Karunatilaka, “Bodies in Motion” by Mary Anne Mohanraj, “Marriage of a Thousand Lies” by SJ Sindu, “Noontide Toll” by Romesh Gunesekera and “Anil鈥檚 Ghost” by Michael Ondaatje.