The private bus sector is a crucial part of Sri Lanka’s public transportation network, providing essential connections between different areas and communities. According to the Ministry of Transport and Highways in Sri Lanka, 9,807 private buses were operating on all-island in 2022 (See Table 1). Recently, the government’s decision to remove certain modifications in buses as part of its ‘Clean Sri Lanka’ project has sparked widespread discussion. Some viewed the increased regulation of public transport, such as the request to remove these modifications as a positive step, as private buses are often criticized for their lack of discipline and poor passenger-friendliness. Others saw it as a challenge to the monopoly held by private bus operators, potentially paving the way for improved standards in public transportation. Nevertheless, bus owners and some sections of society, especially the youth, have opposed the government’s decision.
To fully grasp the situation, it is important to delve into the underlying reasons for the transformation of private buses, including the use of modifications, lighting, sound systems, and visual stickers. However, with these modifications, their significance transcends mere transportation; they act as microcosms of society. We present how modified buses, and their journeys reflect a microcosm of the larger society, such as social dynamics and norms. This makes the bus a fascinating lens through which to view cultural and social phenomena.
| Item | Inter Provincial | Provincial | All Island |
| Total Bus Fleet | 3,129 | 16,733 | 19,862 |
| Buses Operated | 1,449 | 8,358 | 9,807 |
| Seating Capacity | 78,246 | 351,036 | 429,282 |
| Operated Km. Mn. | 113.9 | 311.5 | 425.4 |
| Passenger Km. Mn | 6,153.1 | 13,081.0 | 19,234.1 |
Table 1: Private Bus Operational Data, 2022. Source: National Transport Commission.
One of the most pressing issues surrounding modified private buses is their often-questionable adherence to safety regulations. These buses are frequently altered to maximize passenger capacity and improve aesthetics. However, such modifications can compromise essential safety features. For example, changes to the vehicle’s structure, like removing seats, altering the emergency exits, and adding silver bars and metal buffers, can hinder evacuation during emergencies and increase the casualties. Additionally, the lack of standard safety inspections means that some buses may be poorly maintained, posing risks of mechanical failure that can lead to accidents.
Driver behavior further exacerbates safety concerns. Many drivers of these modified buses operate under intense pressure to adhere to tight schedules, leading to aggressive driving practices. Speeding while playing loud music, reckless overtaking, and a general disregard for traffic signals are not uncommon, creating hazardous conditions for passengers and other road users. Overcrowded buses can significantly increase the likelihood of accidents, as passengers may struggle to maintain their balance during sudden stops or turns. Authorities must therefore enforce stricter regulations, conduct regular safety inspections, and improve driver training standards to ensure the well-being of passengers.
Modifications must comply with safety regulations set forth by the Department of Motor Traffic (DMT). This includes maintaining essential safety features such as seat belts, emergency exits, and structural integrity. On several occasions, former governments initiated actions against these modifications but failed for several reasons, such as pressure from the Union of Bus Owners.
Modified buses are not unique to Sri Lanka. In many countries, there are “party buses” designed specifically for entertainment purposes. These buses are often rented for special occasions such as proms, birthdays, and bachelor or bachelorette parties. However, these are entirely different from the buses used for public transportation. In Sri Lanka, the standards of public transportation often do not align with aesthetics. While some buses are modified to include bright lights, loud music, and flashy decorations, these changes do little to improve the quality of service or passenger comfort. Instead, they reflect a focus on appearance rather than functionality or inclusivity.
Within the Sri Lankan context, these modified buses have emerged prominently over the past 10 to 15 years. This sub-culture represents a form of imposed experience, where passengers must endure bright lights, loud music, and modifications that distract from the scenery even if they do not like it. Although there is a public discussion on removing these modifications, it is important to understand why certain groups such as bus owners, youth, and some social media groups oppose more government oversight. To understand the complexities that surround the issue, the bus subculture can be understood from five perspectives:
Buses as gendered embodiments
Most private buses have been personified through erotic names such as Gindari, Japan Kella, Sundari, Rosa Patikki, or more honorific names like Dam Rajina, Rosa Rajina, and Maye Manika. These names represent women. Many of these modified buses are womanized through their names and interior and exterior color palettes such as pink, purple, and yellow. According to some bus drivers, conductors, and owners, this is mainly to make the bus ‘pretty’ and attractive. In certain cases, it is interesting to see that some of these erotic names have been chosen by bus owners’ teenage children.
Like everything else, buses too are ethnic/religious.
In Sri Lanka, everything is ethnicized. So are buses. In the past, buses used some religious verses. Among them Theruwan Saranayi, Masha Allah, Amman, Jesus Loves You are some of the popular ones. These verses are displayed on the top of the windscreen. Buses have also become more ethnic with new modifications. In most cases, statues of Lord Buddha and God Ganesha are placed at the center of the dashboard, while a picture of a multi-religious pantheon of deities is hung above it. Further these statues and deities are offered flowers, both natural and artificial. By doing so, bus owners/drivers intend to make an impression about them (who they are) on passengers, that they are disciplined and cultured.
Making buses into religious/ethnic spaces brings in the aspect of the ‘sacred’. It is common among [private] buses seeking blessings from religious places before starting their daily journeys. For example, each morning, the bus typically makes a stop at a nearby temple, kovil, or church, where the conductor or driver quickly gets off, visits the religious site, and offers flowers and money (panduru) as a gesture of devotion. This practice is notable because it is driven more by belief and tradition than by the specific religion of the driver, conductor, or bus owner. For instance, it is not uncommon for a bus that carries a Sinhala Buddhist identity to stop at a Hindu kovil for blessings, reflecting a blend of religious practices based on respect and faith, rather than strict adherence to any one religion.
Modern youth spaces
Several modified buses, particularly long-distance routes such as Jaffna-Colombo and Kandy-Batticaloa, provide services such as Wi-Fi and audio-visual facilities. Wi-Fi is essential in the digital world and is part of everyday life. This facility is most commonly used by school children and the youth. The time spent traveling in these buses provides a digital space, especially for students who have limited or restricted access to the internet at home. Private buses have become increasingly popular among teenagers and the younger generation, particularly those attending tuition classes.
This preference is largely due to the unique modifications found in private buses, which set them apart from other public transportation. These buses often feature vibrant lighting and music, creating an entertaining atmosphere that appeals to young passengers. On weekends, private buses are especially crowded with students traveling from rural areas to tuition hubs in urban centers, including major cities such as Colombo, Gampaha, Kandy, and Kurunegala. These buses, often operating on long routes that take at least an hour, serve as a space for young people to relax, enjoy the lively ambiance with music, videos, and colorful lighting, and socialize before reaching their destination.
Moreover, private buses are perceived as offering more freedom, partly because their drivers and conductors are often younger, typically in their 20s or 30s, and more relatable to the youth. This combination of entertainment and a sense of ease makes private buses the preferred choice for many teenagers across the country. During my PhD, I (Thamali) was once traveling back from Panama when the private bus made a stop at Pottuvil on its way to Monaragala. Five boys, around thirteen or fourteen years old, began assisting the driver in selecting music videos to play. After a lengthy discussion, the driver agreed to play a CD of a musical show with visuals of young girls dancing on stage. This happened in 2018, and today we live in a generation where entertainment needs are prioritized. Fast forward to December 2023, when we (Thamali and Manuja) were filming a documentary on buses. We observed that some buses, draped with curtains, were being used as meeting points by young couples. They would wait inside these buses until the next journey began. These experiences reveal another side of the modified buses, on the connection between spaces and intimate relationships.
Private buses as exclusive spaces
Class and social distinctions are evident in Sri Lanka’s private bus services. Intercity buses and private buses in main cities such as Colombo, for instance, treat passengers with more Westernized markers of courtesy. Conductors address passengers as “Sir,” “Madam,” “Miss,” mahathaya, or nona, creating a more formal and deferential atmosphere. In contrast, some private buses in more rural areas lack such decorum, and the greater presence of community and familiarity results in passengers addressed as nangi (sister), malli (brother), etc. The absence of bright lighting and loud music intercity buses further highlights their more reserved and professional environment.
However, respect and personal space are often disregarded in both private and public buses. Overcrowding is a pervasive issue, with buses competing in a “rat race” to fill as many passengers as possible, frequently exceeding the number of available seats. This practice is encapsulated in the popular saying, “පොල් වගෙ පටවනවා” (“filling the bus like coconuts”). Overcrowding disproportionately affects women, who face frequent harassment in such conditions. In some cases, designated seating for individuals with disabilities is ignored, leaving them excluded or forced to stand. This lack of practice of inclusivity and respect remains a significant issue within Sri Lanka’s transportation system.
Buses are spaces of informal economies
Whether public or private and modified or not, one of the prominent characteristics of these buses is that they provide space for informal economic activities for beggars, vendors, and street singers. Beggars’ pleas often prompt reflection among passengers on the broader issues of social responsibility and the need for more significant support systems for the vulnerable: Vendors selling a variety of goods, from snacks and beverages to newspapers and handmade crafts, expertly navigate the aisles, balancing their wares while engaging with passengers, creating a lively marketplace within the confined space of the bus: Singing a mix of traditional songs and contemporary hits, street singers aim to entertain passengers while often seeking donations as a form of livelihood.
When buses are laid over till the journey starts, vendors, beggars, and street singers play a unique role in the fabric of daily life. The presence of beggars, vendors, and street singers often brings to the forefront the harsh realities of poverty and social inequality in Sri Lanka. The presence of beggars, vendors, and street singers inside buses in Sri Lanka illuminates the complex nature of urban life. Each group’s narrative reflects broader social, economic, and cultural issues. These groups on buses often evoke mixed feelings among passengers. Some individuals may feel deep empathy for those in such desperate positions, while others may react with discomfort or annoyance. However, these dynamics create a sense of community, turning a mundane bus ride into an experience filled with human connection.
The key characteristics mentioned above play a significant role in shaping the sub-culture of Sri Lankan private buses. These modified buses are visually appealing, sacred, and provide entertainment, which leads many passengers to enjoy the experience without questioning or opposing it. For others, the lack of alternative transportation options often keeps them silent.
One of the key observations about this sub-culture is that highly modified buses are more common in rural areas, such as Anuradhapura, Monaragala, and Kurunegala, than in urban centers like Colombo and Kandy. Most of these buses operate on routes connecting rural areas to cities and towns. If you visit vehicle parks near popular pilgrimage sites in Sri Lanka, you will see this bus sub-culture in full display. These buses are often hired by families, schools, youth groups, or local community organizations. Bus owners and drivers mentioned that people specifically check for audio-visual facilities before booking a bus, with passengers demanding loud music, lights, and visuals—whether for a picnic or pilgrimage.
Given that this sub-culture has become a significant part of daily life for many locals in Sri Lanka, it is important for the government to carefully consider and implement policies to regulate or remove unnecessary modifications. The impact of this bus culture on the youth and their lives is undeniable, and the government must recognize its influence when making decisions about transportation regulations.
Thamali Kithsiri and Manuja Wijesuriya
This article was compiled by Thamali Kithsiri (PhD, UZH, Switzerland) and Manuja Wijesuriya (Muragala | Centre for Progressive Politics and Policy).
