Features
Was Jesus a Peasant?
by Fr. Dr. Claude J. Perera, omi
Our common knowledge about Jesus belonging to the rural peasantry in Galilee has been challenged by recent archaeological discoveries done in an ancient town, Sepphoris by name. At the very outset, we got to clarify the term ‘Peasant.’ The Cambridge English Dictionary has two definitions to the word ‘Peasant.’
1. “a person who owns or rents a small piece of land and grows crops, keeps animals etc. on it, especially one who has a low income, very little education, and a low social position. This is usually used of someone who lived in the past or of someone in a poor country”:
2. “a person who is not well educated or is rude and does not behave well.”
Does any of these definitions correctly and adequately describe who Jesus was? In trying to answer this question, one first thing we need to examine is what St. Joseph, the foster-father of Jesus was by profession. Was he a peasant? There is no evidence to substantiate an argument to that effect.
Jewish historian Josephus (37/38 – 100 CE) presented Jesus of Nazareth as belonging to an artisan class, but his social class is said to be below peasants (contrary to the general understanding that artisans were above peasants) and was likely illiterate. Jesus’ foster-father Joseph’s occupation (tekt?n in Greek, in Mk 6:3) has been variously rendered as ‘carpenter’ (2 Kgs 22:6); ‘craftsman,’ ‘workman’ (Is 44:12); ‘smith’ (1 Sm 13:19); ‘woodworker’ and ‘stonemason’ (2 Sm 5:11); ‘worker in brass’ (1Kgs 7:2) and ‘unskilled day laborer.’ (Cf. LEH Greek- English Lexicon of the Septuagint). His knowledge and the use of vivid imagery related to rich landowners and masters who had slaves and servants seem to suggest that he was no mere rustic frog in a well. These suggest that he would have been aware of a mixed sociological surrounding. Whether or not artisans were above or below peasants may not be too relevant. Jesus’ occupation may not have much to do with his literacy. But what really matters for his literacy is the place where he lived. If he had lived in a backwater area, then probably he would have been illiterate because he did not come from a wealthy merchant or priestly family whose children alone had the patrimony of education at that time. Education being expensive and rare, it was beyond the reach of artisans and peasants. Such high society did not lived in rustic hamlets, but in cities
Scholars debate as to whether Jesus was literate. Chris Keith in “Jesus and Literacy,” in http://bibleodyssey.com/en/tools/ask-a-scholar/jesus-and-literacy (access 12.11.2020) rules out the possibility of Jesus being literate, whereas Craig A. Evans in Jesus and His World: The Archaeological Evidence (SPCK, 2013) pp. 63–88 advances arguments to the contrary. However, there is little evidence to say that Jesus had any formal education. His knowledge of Scripture is most likely resulting from listening regularly to sacred texts and commentaries at the synagogue. Interestingly, the question of Jesus’ education and mentorship was intriguing to Christians in the late second century. During his youth at Nazareth, Jesus would have been an artisan like his foster-father Joseph. But during his public life, Jesus was a teacher, a wise person. He was not an academic, but with the kind of the oral education of a God-fearing and good Jewish family as well as his Jewish home-upbringing in the Nazareth region.
He would have been trilingual, namely, Aramaic, Greek, and the liturgical language of Hebrew. Aramaic was an ancient Semitic language, now mostly extinct, was the language of the Aramaeans from about the late 11th century B.C.E. A version of it is still extant in some Chaldean Christian communities in Iraq and Syria. With trade and military expeditions, Aramaic language had spread in that region by the 7th century B.C.E., and it had become the lingua franca in much of the Middle Orient. In the first century CE, it would have been the most common language of ordinary Jewish people. Most religious scholars and historians agree that historical Jesus and his disciples spoke a Galilean dialect of Aramaic. Hebrew belongs to the same linguistic family as Aramaic. At the time of Jesus, Hebrew was also the language of religious scholars and of Holy Scriptures. The Hebrew Bible almost in its entirety was written in Hebrew, although it contained some small section in Aramaic. The Bible had been already translated into Greek already by the third century BCE.
Together with Aramaic and Hebrew, the colonial languages of Greek and Latin were also common in Jesus’ time. As Alexander the Great invaded Archaemenid Persian Empire and defeated the Persian Emperor Darius III at the battle of Issus in 333 BCE, Greek replaced other languages as the official language of the region by and large. With the Roman conquest of the Greek Empire in 146 BCE, in its Eastern region to which belonged Judea kept Greek as its lingua franca. The use of Latin (the official language of the Roman Empire) was reserved for legal and military matters. According to Jonathan Katz, a Classics lecturer at Oxford University, Jesus’ would have probably known some Greek, as it was a common language of the people with whom he spoke regularly, although most likely he may not have been too proficient. He further says that his knowledge of Latin probably would have been restricted to a few words. For sure, he would not have spoken Arabic since it began to be used in Palestine only after the first century CE. In conclusion, we can say that Jesus’ most common spoken language was Aramaic, but he was still familiar with three or four different tongues even if not fluent, or even proficient.
The apocryphal Infancy Gospel of Thomas written ca 185 CE says that Jesus was not educated in the strict sense of the word, but he excelled much more than his teachers at the synagogue (Chapters 6 -8). However, certain linguistic and rhetorical heritage found in the synoptics as well as in the Fourth Gospel could be explained by the Redaction Critical Approach (Redaktionsgeschichte- ‘Redaction Criticism’) to the gospels, where such sophistications should be understood as the work of evangelists who reworked the oral forms that were circulating in the Apostolic Community (Formgeschichte – ‘Form Criticism’). The sacred authors left their imprints, (i.e. traces of the instrument (by the Instrumental Authors) on their final products (i.e. gospels) which are attributed the Principal Author, God although His Spirit inspired the sacred authors. The language and rhetorical abilities that come to the fore are not from Jesus, but from the evangelist. But the saving message they convey came from Jesus’ wisdom as the Son of God.
Recent discussions of Jesus’ social class locate him within the social structures of Mediterranean society generally, or particularly in the Galilean society of the first century. There seems to be a debate among many contemporary scholars about Jesus as to whether he was really a peasant or someone higher in the socio-economic strata. We know in general he was from the lower class, by the standards of the Roman imperial aristocracy or even of the ruling class of Palestine, the Herodian client kings. He may have been an artisan, but he does not seem to have been a peasant in the strict sense, someone who was working the land for a living. However, he was close to peasant society. The images used in his parables and aphorisms show that he was firmly rooted in peasant society (Mt 13:4-9, 18-32, 44-50; 18:31ff.; 24:32; 25:14ff; Lk 12:24-32; 15:4-7; 21:29-32). But they also call upon images of landowners and bailiffs (Lk 12:13-21; 20:1-16) and relationships between slaves, masters, (Lk 16:13; 19:11-27; Mt 10:24; Jn 8:33) and servants (Lk 16:1-8, 19-31; 18:18-23). So, Jesus knew the social stratification of the time well. He may well have stood in some relationship to it.
Prescinding from settling into the easy answer of resorting to Jesus’ divine omniscience as the source of his knowledge (while not contesting the same in any manner), were there other natural situations that would have made him more literate and having a higher social standing? Our common knowledge about Jesus belonging to the rural peasant in Galilee has been challenged by recent archaeological discoveries done in an ancient town, Sepphoris by name.
Jesus grew up in the bucolic village of Nazareth in the Lower Galilee which would have had a small population of about 100 -200 people. Was Jesus a backwater from a hinterland, totally cut of from the neighbouring urban life? Some fascinating recent archaeological discoveries prevent us from giving an affirmative answer. This archaeological site containing the ruins of the then active ancient city center of Sepphoris is less than four miles from Nazareth. Sepphoris is said to have been the capitol of the Galilee. The name Sepphoris is from Hebrew sipphoris meaning ‘bird.’ For It was called so because it lay on a mountain like a bird perched on it. It was the first capital of Herod Antipas (20 BCE to 39 CE) who was Herod’s son, who succeeded him as the tetrarch, or governor of Galilee and Perea. He changed the city’s new name to Autocratoris, rebuilt it mingling Jewish and Greco-Roman architecture, calling it ‘the jewel/ornament of the Galilee’ because of its beauty and wealth (Josephus, Ant. 18.27). It was the wealthy trade center for the area. Like the splendid City of Caesarea Maritima on the Mediterranean coast, it had all the attractions of Greco-Roman urban life and functioned as the center of political activity. That explains the excavations at Sepphoris revealing of humongous buildings, theaters, amphitheaters akin to any contemporary city centre. Sepphoris lay on the major land route between Caesarea on the Mediterranean and the Sea of Galilee. That was the secret of its being a cosmopolitan city. Its inhabitants would have spoken several languages like Aramaic, Greek, Latin, in addition to their liturgical language Hebrew. Market place weights registered in both Aramaic and Greek have been found at the site. Besides, it was possible that they would have managed to communicate with their gentile neighbours in Phoenician and Syrian as various people drew into the cosmopolitan centre for trade and other civic needs. Sepphoris could not have been merely a self-contained city with its administrative institutions, houses, waterworks etc., but it had also satellite settlements around. Nazareth and the cluster villages would have been satellite villages of municipality of Sepphoris, which provided agricultural and other raw materials needed for industries.
However, Jesus has never mentioned the name Sepphoris, although his early life was not far it. He nowhere describes the civic life or archaeological ornamentations of contemporary great cities, except his references to Jerusalem which for Jesus had always a theological significance (Mt 24:1-28; Mk 13:1-23; Lk 21:5-24). The biggest city he seems to have gone during his public life seems to be Jerusalem. According to Luke’s Gospel, his career culminated there, and that with very unfortunate consequences. However, Jesus who inherited a traditional Jewish culture could not have been a stranger to this lively intersection of Greek urban culture at Sepphoris without seeing its sophisticated urban culture. Whether he was influenced by it is a different question and the extent its influence on him is questionable. But surely, he would have been aware of its existence.
Between a peasant artisan and a peasant farmer, the former who has been deprived of his land is said to be lower in the social ladder in a world there was no middle class but only the two classes of ‘haves’ and ‘have-nots.’ Anthropologists say that being a peasant-artisan was no compliment. In the ancient world, city was in antithesis to village. In Sepphoris, there were aqueducts that brought in water from rural hills to it. The interaction between the city and village was not a happy one. A city had nothing much to give to poor villagers except imposition of taxes, violence, and oppression. Most of the needs of the simple villagers were met within the villages which were self-sufficient units containing their necessities of life.
Whoever Jesus was or to which social category he belonged, synoptic gospels were written to rural audiences. It could be that in the gospels Jesus appears as a rural man speaking to fellow-rural men. Jesus seems to spend his entire public career interacting with Jews in small townships or villages in the Galilee and Judah. Synoptic materials deal with ordinary, day to day, rural experiences and knowledge related to a rural populace. They presume no profound academic knowledge in the Greek sense of the word. The kind of knowledge Jesus had was true to the Hebrew concept of knowledge. For the Hebrews knowing was not something intellectual but an experiential event. Knowledge was intimacy. Knowledge meant being profoundly related. Jesus’ relationship to the Father was one such. It was never an intellectual contemplation of the Father in the Greek sense of the word.
In ancient times, the sharp contrast and social tension between town and country as we have it in our times, did not exist because the villages were often bordering towns. Yet, there was some sharp contrasts in some areas. For example, it was in the cities or the large towns where the big landowners, tax collectors, public officials and judges lived. It was there that the more ostentatious so called ‘Respectable People’ lived. Their ways of life had sharp contrasts between sophistication and simple rustic living. Jesus and his followers were not townsmen. They felt at ease only in a country surrounding.
During His public life, Jesus seems to have avoided Sepphoris and Tiberius, the two substantial settlements or cities in the Galilee. That was not where interests lay or where he felt welcome. He was more at home with villages and the small towns, where the peasants and artisans inhabited. Young Jesus of Nazareth would not have gone to Sepphoris for the purpose of entertainment and pleasure as their only day off was the Sabbath (Saturday) and the pious Jews spent the Sabbath in a very holy manner with prayers and works of piety pleasing to the Lord without breaking the third commandment (Ex 20:8-11). If at all Jesus ever went to Sepphoris, it may have been for the purpose of artisan work which his profession involved. This city was four kilometers away from Nazareth would have been the place where all teenagers would have flocked together for work. This must have been particularly so when Herod Antipas was building that city in 17 CE and later, for maintenance of the same when many technicians and artisans were needed. At that time, Jesus was a teenager and/or youth. Possibly, Jesus had his dealings related to work with this commercial hub, while being a resident in the hamlet of Nazareth. Her may have walked to work from home.
Another fact that supports Jesus’ literacy is speculations about his connection with Joseph of Arimathea. We have no verifiable details about Joseph except that he was quite wealthy. We may presume that he was an elderly man at the time of the crucifixion who had the courage to bury Jesus. Some claim that although Joseph of Arimathea was not one of the twelve, he had an important role. He was a member of the Sanhedrin. He is mentioned in all four gospels (Matthew 27:57-60; Mark 15:43-46; Luke 23:50-55; John 19:38-42). For in Luke and Mark, he was not a disciple of Jesus, but someone who was awaiting the Kingdom of God. As a member of the Sanhedrin, he was aware of the opposition Jesus had from the Jews and we surmise that he did not vote to surrender Jesus to Pilate in view of passing death sentence. For John he was a crypto-Christian. But for Matthew he was already a true disciple. Only Matthew mentions that it was Joseph’s own tomb hewn out of the rock himself. “Only in Matthew is Joseph wealthy (cf. Isa 53:9), which coheres with his owning an expensive tomb, but not with his hewing it out himself. ……… Joseph’s wealthy status also places him in solidarity with (some of) the members of the Matthean Church, themselves more wealthy than average.” (Cf. Eugene Boring, (1995) “The Gospel of Matthew,” Interpreter’s Dictionary of the Bible (Nashville: Abingdon Press) 494). According to some extra-biblical and legendry claims, Joseph of Arimathea, (known in the later non-biblical tradition as Joseph of Glastonbury) was a paternal uncle of Mary, mother of Jesus as evidenced by the family tree of Jesus traced up to Adam kept in the Herald’s Office at the English College of Arms in London which is also confirmed by the Harley Manuscripts held in the British Museum. A claim is also made that Joseph of Arimathea was a merchant in metals and who eventually took young Jesus with him on his business travels. trips to England, India, and even to South America. Joseph of Arimathea has been called ‘Nobilis Decurio’ or Minister of Mines by the Roman Government. If that were the case, Joseph of Arimathea would be one of the wealthiest of all Judea. It could be that Joseph of Arimathea if he had been a relative of Mary, he would have cared for Mary’s family after St. Joseph’s demise. It may be this kinship that he had to Jesus that would have partially motivated him to bury Jesus.
What can we conclude from this Joseph of Arimathea episode? The idea that Jesus traveled about with him, a fact which may have contributed to his literacy and the knowledge of languages is of legendry origin. If Jesus had sojourned in Europe and in the Orient, with His maternal uncle Joseph of Arimathea, he would have picked up something of the European languages and would have made references to Europe and the Orient in his teachings. Through the trade routes, ideas spread to the Mid-Orient. Those things never entered to his theology and spirituality and so there is absolutely no evidence for a claim that Jesus’ alleged travels influenced him. Furthermore, even if Jesus had associated the upper-class business in Palestine as well abroad, and thereby had become an upper middle-class citizen, all because of Joseph of Arimathea, why did he not own his belonging to that middle class? On the contrary, he only referred to their empty ways of life and those of the rich and spoke of their attachment to wealth which he named ‘the mammon’ (Mt 6:19-21, 24; Lk 16:13). Mammon was a Syrian deity that enslaved people to wealth. Jesus had no allegiance to such wealth or wealthy. Jesus lived an extremely simple life (Mt 8:20-21). In the Lukan Infancy Narrative, the protagonists were all the riff raff of the society (Lk 2:7ff.). He was found fault by the high society of this day for associating the marginalized like the poor, sinners, tax collectors and prostitutes (Lk 4:18; 15:1-2; Mt 21:31-32). Mary’s Magnificat speaks of a reversal of the socio-political order (Lk 1:51-53). It is a non-violent revolution of the change of hearts. When Jesus did not want to count equality with God as something to be held on to but totally emptied himself, would he have ever held on to an upper class? No, not at all. The best way to describe Jesus is that he would have been an artisan of some sort of the lower middle class. But He stood above all such social distinctions. Jesus as the Son of God was classless. For His Kingdom was not of this world (Jn 18:36). His struggle was a spiritual transformation of the humanity to make them heaven-ward. But in that heaven-bound journey, basic earthly needs were not ignored. He accepted that people needed to eat and drink etc. (Mt 13:52). Where there were people deprived of life’s necessities, the covenant community was expected to share their resources and provide for the needy (Mt 25:31-46; Act 2:44-45).
Bibliography:
Frontline, “Jesus’ Social Class: Recent Archaeological Findings Challenge the Image of Jesus as a Peasant Preaching in a Pastoral Backwater,” See Harold Attridge, “Now what do you think we can know about Jesus’ social class based on recent evidence and discussions?” L. Michael White, “The Galilee and Sepphoris”; Holland Lee Hendrix, “Not a Humble Carpenter”; John Dominic Crossan, “A Peasant Boy in a Peasant Village”; Shaye I. D. Cohen, “Jesus Avoids Cities”; Paula Fredriksen, “Sepphoris Didn’t Make Much Difference,” and Eric Meyers, “Jesus Probably Trilingual,” Cf. https://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/socialclass.html (access 05.12.2020).
Aubin, Melissa M. (2000). The Challenging Landscape of Byzantine Sepphoris. ASOR Publications.
Barzilai, Omry; et al. (19 August 2013). “Nahal Zippori, the Eshkol Reservoir – Somekh Reservoir Pipeline,” Hadashot Arkheologiyot – Excavations and Surveys in Israel. (No. 125).
Chancey, Mark A. (2005). Greco-Roman Culture and the Galilee Jesus. Cambridge University Press.
Cohen, S. J. D. (2002). Josephus and Rome: His Vita and Developments as a Historian. Brill: Leiden.
Evans, Craig A. Jesus and His World: The Archaeological Evidence. SPCK, 2013, 63–88
Keith, Chris. in “Jesus and Literacy.” in http://bibleodyssey.com/en/tools/ask-a-scholar/jesus-and-literacy (access 12.11.2020).
Miller, Stuart S. (1984). Studies in the History and Traditions of Sepphoris. Brill: Leiden
Rowan, Yorke M.; Baram U. (2004). Marketing Heritage: Archaeology and the Consumption of the Past Rowman Altamira.
Features
A new mediation law for smarter dispute resolution of civil and commercial disputes – II
(Part I of this article appeared in The Island yesterday.)
An examination of how some of the other countries have institutionalised mediation to address the problem of laws delays shows that an array of institutional devices have been adopted to provide for mediation not only as a voluntary option but also in some jurisdictions, as a mandatory requirement prior to litigation, to respond to serious issues of delays due to congestion in courts.
In the UK , in March 1994, the Lord Chancellor commissioned Lord Woolf to review the Rules of civil procedure with a view to improving access to Justice, reducing the cost of litigation and removing unnecessary complexity. The resulting Access to Justice Report (1996) triggered a series of reforms to improve the civil justice system primarily through the civil procedure rules (1999) which articulated that its overriding objective is to enable the court to deal with cases justly and at proportionate cost. In 2023, the Court of Appeal judgment in Churchill v. Merthyr Tydfil County Borough Council [2023] EWCA Civ 1416, decided that English courts do have the power to stay civil proceedings for, or order, parties to engage in mediation or another non-court- based dispute resolution process. The Rules were thereafter amended in 2024 to provide for the use of alternative dispute resolution (ADR) more proactively. These included rules that recognied that –
* promoting or using ADR is a means of achieving the overriding objective;
* the court has a duty to actively manage cases to further the overriding objective, including by ‘ordering or encouraging the parties to use, and facilitating the use of, alternative dispute resolution’ and ‘helping the parties to settle the whole or part of the case’
* in deciding a costs order, a court will have regard to all the circumstances of the case, including the conduct of the parties, including whether a party failed to comply with an order for ADR or unreasonably failed to engage in ADR.
An ADR pledge made by the UK Government in 2001 was renewed in 2011, by the Dispute Resolution Commitment (DRC) requiring departments to use mediation, arbitration and conciliation. At that time, the then Justice Minister Jonathan Djanogly said: ‘I believe that government should be leading by example by resolving issues away from court using alternatives which are usually quicker, cheaper and provide better outcomes. We want people to see court as a last resort rather than a first option, and cut down on the amount of unnecessary, expensive, painful and confrontational litigation in our society. In many cases methods like mediation are simply a common sense solution which benefits everyone involved. Although they will not be suitable in every case, they are already saving taxpayers millions every year and can save much more.’
The judicial dicta on the power of the courts to order mediation and the imposition of costs on even a successful party for unreasonable refusal to mediate, provides clear acceptance of a pro mediation approach by the UK courts.
In the USA , the discussion on the need for alternatives was raised in a speech made in 1906, by Roscoe Pound, a relatively unknown legal academic at the time, addressing the annual meeting of the American Bar Association (ABA). The title of his address was “The Causes of Popular Dissatisfaction with the Administration of Justice.” He critiqued the American legal system and charged that it was riddled with archaic technicalities, too slow, too expensive and adversarial and that there was injustice when procedure received emphasis above the substantive issues of a conflict. He spoke of the “sporting theory of justice” where litigation was considered as a game where the lawyers were gladiators battling in court to win. He charged that the contentious procedure compels ‘counsel to forget that they are officers of the court and to deal with the rules of law and procedure exactly as the professional football coach with the rules of the court.’ At the time, Pound’s criticisms were considered scandalous, blasphemous and the ABA refused to publish the speech. Things changed however.
Thirty years later, Roscoe Pound went on to become Dean of the Harvard Law School and became a celebrated legal luminary. As for the legal system – Roscoe Pounds sentiments were not dismissed. Seventy years later in 1976, the then Chief Justice Warren Burger convened the Pound Conference (called the second Pound Conference, with the first attributed to Pounds’ 1906 speech event), to consider whether Pounds’ criticisms had been adequately addressed and what more needed to be done. Professor Frank Sander of the Harvard Law School delivered the keynote address and spoke of his vision for a comprehensive Justice center (the “multi door court house”) where an alternative system would function parallel to the litigation system and disputes would be directed to the most appropriate process, such as arbitration and mediation.
The impact of these discussions resulted in significant changes to the dispute resolution landscape in the USA through statutes, inclusion of ADR in academic courses, and the professionalization of the practice of ADR processes, including mediation. Currently, arbitration and mediation are recognized within the mainstream legal system with resounding success. All the States have recognized ADR pathways including mediation, in statutes. Mediation is well entrenched in the USA and the success rate is reportedly very high.
Australia has institutionalized mediation through several statutory and other initiatives. Courts are empowered to refer disputes to mediation without the consent of the parties to enable better management of civil matters. The Civil Dispute Resolution Act, 2011 contains provisions to ensure that, other than in respect of certain excluded civil proceedings, parties must take “genuine steps” to resolve disputes prior to litigation. The Act obligates parties instituting proceedings in court to file a “genuine steps statement” setting out the steps taken to resolve issues or the reasons why no such steps were taken and further provides that a Lawyer acting for such a party must advise that party of the requirement and assist that party to comply with that requirement.
In Ireland, in the very recent case of Burke v O’Connell [2026] IEHC 314 (May 20, 2026), the High Court considered whether a court can order parties to mediate a dispute, against their will, or whether a court is restricted to simply inviting the parties to mediate. Among other issues, the court considered whether mandatory court ordered mediation is a breach of a constitutional right of access to courts, and decided that a court delaying court proceedings for court ordered Mediation, even against the will of the parties, would not constitute a breach of the right access to the courts under the Constitution or the European Convention on Human Rights, and that judges in Ireland regularly make clear that the right of access to the courts is not unconditional. Importantly the court observed that the court is not directing the parties to reach an agreement but simply to commence a mediation. The Court also observed that a court directed mediation order is a very limited order which does not compel settlement and only requires parties to commence a Mediation process and that while attendance at Mediation may not be voluntary, reaching a settlement is voluntary and made order that a court, in controlling its own process, did have the power to direct Mediation in appropriate cases, and that it was an inherent power of the court to ensure the effective and efficient operation of the courts.
The Indian Mediation Act, 2023 articulates a pro mediation policy and provides for mediation via a court annexed scheme for which detailed statutory provisions are included. The Act states that parties may voluntarily, and whether there is a mediation agreement or not, take steps to pursue court annexed pre litigation mediation and provides for the steps to be taken therefor (section 5). The Act provides further that, even if such pre litigation mediation is unsuccessful, a court or tribunal may, at any stage of the proceedings, refer parties to undertake mediation and that when a court so refers a dispute, there is no obligation on the parties to come to a settlement (section 7). In respect of high value commercial disputes however, a plaintiff is required to exhaust ‘the remedy of pre institution mediation’ prior to instituting action, unless urgent interim relief is sought – section 12A introduced by the Commercial Courts, Commercial Division, and Commercial Appellate Division of High Courts (Amendment) Act, No. 28 of 2018.
In South Africa, parties are mandated to consider mediation before initiating litigation in the High Court. Challenged by a serious issue of a severe backlog, with trial dates scheduled even up to 2031, a Directive was issued by the Judge President of the Gauteng Division of the High Court along with a detailed process Protocol, effective April 2025 to require mandatorily that prospective litigants in all civil matters within the Gauteng division must participate meaningfully in a court-annexed mediation process before they can be allocated a trial date. The protocol requires, among other documents, that a Report of the Mediator stating, among other matters, whether parties “participated in good faith” be filed, to obtain a trial date. This requirement has been included to avoid what the Judge President refers to as “sham mediations.” (https://www.youtube.com/watch?v=v5Gmkzfu8gA&t=425s) Non-compliance results in matters being struck off the roll and could lead to adverse or punitive cost orders. Currently, a challenge to this Directive by the Personal Injury Plaintiff Lawyers Association and the Law Society of South Africa is pending, without a stay of the Rule.
Singapore has emerged as a global leader in the practice of mediation. The Mediation Act 2017 provides for a framework for the use of mediation and for enforcement of a mediated settlement agreement as a decree of court. Mediation is well entrenched in the legal system of Singapore and enjoys the support of government as well as the judiciary. Singapore played a key role in UNCITRAL in the deliberations that led to the drafting of the text for the 1998 UN Mediation Convention and was host to the Convention signing ceremony in August 1999 where a historical number of 46 countries, including Sri Lanka, signed the Convention on the very first day. Many of the training programmes for Sri Lankans that have been arranged by the International ADR Center, have been conducted by the Singapore International Mediation Centre (SIMC) which is renowned for its programmes and for services to handle international commercial disputes.
The European Union Directive (EU Directive 2008/52/EC) provides that a court may, when appropriate and having regard to all the circumstances of the case, invite parties to use mediation (Article 5.1) and that the Directive is without prejudice to national legislation to making the use of mediation compulsory or subjective to incentives or sanctions … provided that such legislation does not prevent the parties from exercising their right of access to the judicial system (Article 5.2). Many European countries have integrated mediation into their dispute resolution systems through legislation or procedural laws in ways that range from recognizing voluntary reference to mediation to requiring mandatory mediation for specified categories of disputes. Countries such as Italy, Greece, Germany and Belgium are some that have robust systems.
It is clear therefore, that jurisdictions around the world, irrespective of the legal system, have sought to recognize mediation for its value not only for minor community dispute resolution but also for the resolution of high value commercial and other family and civil dispute resolution. UNCITRALs preparation of the text for the 1988 UN Mediation Convention was inspired by the significant increase in the use of mediation in international trade and the need for a uniform regime for enforcement, such as the UN NY Arbitration Convention provides in respect of arbitration awards.
Sri Lanka’s advancements have thus far been driven by the private sector. A holistic approach to find responses to the backlog in courts to relieve the pressure on courts, is desired. The promotion of ADR, including mediation, deserves support from the government as well, since, clearly, laws delays have an adverse impact on the economy of the country and should not be seen only as an access to justice issue. As articulated in the UN Mediation Convention, among the positive beneficial results of using mediation for dispute resolution, is that there are cost savings for the State. It is a means of resolving disputes without detracting from the quality of the resolution.
by Dhara Wijayatilake
Attorney at Law; Former Secretary to the Ministry of Justice; Director and Secretary General of the International ADR Center
Features
Killing of Colombo’s ancient trees — a warning on UN’s World Desertification Day – 17 June
In recent years, falling trees have claimed lives, destroyed homes, and sparked an urgent debate: should Colombo’s ancient trees be cut down in the name of safety? But this is the wrong question. The real crisis is not that these trees are dangerous — it is that we have made them so. Through decades of road widening, root-smothering pavements, and indiscriminate branch cutting, we have steadily undermined the very trees we now fear. What we are witnessing is not nature failing us. It is us failing nature. As the world marks World Desertification Day on 17th June, Sri Lanka would do well to reflect that desertification does not begin only in distant, arid lands — it begins whenever a city turns its back on its own green heritage.
In recent years, falling trees have claimed lives, destroyed homes, and sparked an urgent debate: should Colombo’s ancient trees be cut down in the name of safety? But this is the wrong question. The real crisis is not that these trees are dangerous — it is that we have made them so. Through decades of road widening, root-smothering pavements, and indiscriminate branch cutting, we have steadily undermined the very trees we now fear. What we are witnessing is not nature failing us. It is us failing nature.
Colombo, our commercial capital, is considered one of the greenest cities in the world. This is highlighted by the award of the world’s first Wetland City designation to our administrative capital, Sri Jayewardenepura Kotte. Both cities and their green heritage should be treasured and protected — not only as assets of their citizens, but as a matter of national pride.
It is against this backdrop that one must view with deep concern the ongoing destruction of trees and greenery across Sri Lanka, particularly in urban settings such as Colombo and Kotte. The majestic trees lining our traditional tanks, rural areas, and urban areas are part of our heritage. The trees lining Colombo’s Ananda Coomaraswamy Mawatha (previously named the Green Path because of its large trees), Gregory’s Road, Thurstan Road, and Bauddhaloka Mawatha, are over a hundred years old. These are living monuments of our heritage. They provide shade, a natural canopy, and a habitat for a remarkable diversity of bird populations within the city. It is therefore vital that we make every effort to preserve these trees unless they pose a direct danger to human life.
Why Do These Trees Become Dangerous?
To address this question, we must first understand why large trees continue to fall during periods of strong winds. Old photographs indicate that it is we who have widened roads and built pavements to cover the roots of these majestic trees, a true heritage from the past.
A leading reason for trees to fall is age-related decay. Old trees tend to develop weak branches and trunks. Regular inspection of their structural integrity and timely treatment of disease would go a long way in preventing such failures.
The second reason is indiscriminate cutting of branches, which disrupts the natural balance of the tree. A principal offender in this regard is the Ceylon Electricity Board. When interviewing workers engaged in trimming city trees, one consistently hears the same justification: the branch must be cut because it is touching or close to a power line. There are no arborists, trained experts, or senior officials to guide these workers or determine whether a less destructive approach is possible.
The third reason is the destruction of root systems. Across the city, one can observe concrete and paving laid directly over the root zones of large trees. This prevents oxygenation and moisture from reaching the roots, causing them to deteriorate or die. The inevitable consequence is that the tree gradually loses its structural support at the base, making it vulnerable to falling.
What Should Municipalities and Town Councils Do?
To save our ancient trees, we must counter the flawed argument that we need to replace them—these trees are priceless “nature’s investments for hundreds of years” and, as a BBC article on ancient oaks suggests, their genetic heritage is vital for resilient future forests. See “1,000-year-old oaks used to create ‘super forest’ (See )
* A nationwide strategy is essential: we must start by strengthening the expertise of tree officers in the Colombo Municipal Council and other urban councils to ensure professional health assessments are available, while also linking with botanists, academics, and environmental groups at the University of Colombo.
* Use Google Maps and GIS for systematic mapping and reviving a citizen science platform, similar to one previously developed by University of Moratuwa, where students and the public can report environmental harm with photos and locations.
* Technology offers more powerful tools. There are Conventional Visual Tree Risk Assessment (VTRA) methods which fail to detect risks. More advanced methods were reported at the 30 th International Forestry and Environment Symposium 2026 e.g. Ground Penetrating Radar (GPR). These are able to find trunk decay and found examples in urban trees at Viharamahadevi park and Keppetipola road.
* We can raise public awareness through social media and community events like “tree walks,” a practice which could be further popularized by groups like Ruk Rakaganno (see ) and the Love A Tree Foundation (see )
* Finally, we must learn from international models like the UK’s Ancient Tree Forum (see ). The latter specialises in protecting trees as a heritage which must be preserved and protected for future generations.
by Saroj Jayasinghe
Emeritus Professor
Consultant Physician
Features
Dengue and its prevention: A global public health challenge
Dengue is one of the fastest spreading mosquito-borne viral diseases in the world today, posing a growing threat to nearly half of the global population. The World Health Organization describes dengue as a viral infection transmitted to humans through the bite of infected female mosquitoes, primarily Aedes aegypti and, to a lesser extent, Aedes albopictus. Once considered a disease limited to tropical regions, dengue has now expanded widely across continents, driven by urbanization, climate change, population movement, and weak vector control systems.
The global burden of dengue has increased dramatically over recent decades. According to WHO estimates, there are approximately 100 to 400 million infections annually, although a large proportion remain asymptomatic or undiagnosed. The disease is now endemic in over 100 countries, with Asia bearing the highest share of cases, followed by Latin America and Africa. As transmission intensifies and outbreaks become more frequent, dengue has emerged as a major public health concern requiring coordinated prevention and control strategies.
The nature of dengue infection
Dengue is caused by four closely related viruses known as serotypes: DENV-1, DENV-2, DENV-3, and DENV-4. Infection with one serotype provides lifelong immunity to that specific strain, but only partial and temporary protection against the others. This means a person can be infected up to four times in their lifetime.
Most dengue infections are asymptomatic or mild. When symptoms do occur, they typically appear 4 to 10 days after the bite of an infected mosquito. The clinical presentation includes high fever, severe headache, pain behind the eyes, muscle and joint pain, nausea, vomiting, rash, and fatigue. Because these symptoms resemble other viral infections, dengue is often underdiagnosed in early stages.
While most patients recover within one to two weeks, a small proportion develop severe dengue. This life-threatening condition is characterised by plasma leakage, severe bleeding, organ impairment, and shock. Without timely medical intervention, severe dengue can be fatal. WHO emphasises that early diagnosis and appropriate clinical management can reduce fatality rates to below 1 percent in well-managed settings.
Transmission and mosquito ecology
Dengue is transmitted primarily through the bite of infected female Aedes mosquitoes. These mosquitoes are highly adapted to urban environments and typically breed in artificial water containers found in and around homes. Unlike malaria-transmitting mosquitoes, Aedes mosquitoes bite during the daytime, with peak activity in the early morning and late afternoon.
The lifecycle of the mosquito plays a crucial role in transmission. Eggs can survive for months in dry conditions and hatch when they come into contact with water. Even small collections of water, such as flower pots, discarded containers, tyres, and water storage tanks, can serve as breeding sites.
Urbanisation has significantly contributed to the spread of dengue. Rapid population growth in cities often leads to overcrowding, poor waste management, and inadequate water storage practices, all of which create ideal breeding conditions for mosquitoes. Climate factors such as increased rainfall, humidity, and temperature further enhance mosquito survival and virus replication.
Risk factors and global expansion
Several factors increase the risk of dengue transmission. Population density is a key driver, as densely populated urban areas provide abundant human hosts for mosquitoes. Inadequate housing conditions and poor access to clean water force communities to store water in containers, which often become breeding grounds.
Human mobility also contributes to the spread of the disease, as infected individuals can introduce the virus into new regions where competent mosquito vectors are present. Climate change has expanded the geographical range of Aedes mosquitoes into previously unaffected areas, increasing the risk of outbreaks in both tropical and subtropical regions.
WHO has noted that dengue incidence has increased significantly over the past 50 years, with periodic outbreaks becoming more frequent and severe. The disease is now considered a major global health threat, comparable in burden to other high-impact infectious diseases in many regions.
Clinical management and absence of specific treatment
There is currently no specific antiviral treatment for dengue. Management is supportive and focuses on relieving symptoms and preventing complications. Paracetamol is recommended to reduce fever and pain, while non-steroidal anti-inflammatory drugs such as ibuprofen and aspirin are avoided due to their risk of increasing bleeding.
Patients with severe dengue require hospitalisation for close monitoring and supportive care, including intravenous fluid replacement and management of shock or bleeding. With proper medical care, mortality rates can be significantly reduced.
Early detection is critical. Warning signs such as persistent vomiting, severe abdominal pain, bleeding gums, rapid breathing, and sudden fatigue indicate progression to severe dengue and require immediate medical attention.
Prevention: the cornerstone of dengue control
Since there is no specific cure, prevention remains the most effective strategy against dengue. WHO strongly emphasises integrated vector management as the foundation of dengue control.
Personal protection measures are essential, especially during daytime hours when mosquitoes are most active. These include the use of mosquito repellents containing DEET, picaridin, or IR3535, wearing long-sleeved clothing, and using mosquito nets when resting during the day. Window and door screens also help reduce indoor mosquito exposure.
Environmental management is equally important. Communities are encouraged to eliminate breeding sites by removing stagnant water, disposing of waste properly, and cleaning water storage containers regularly. Even small water collections can sustain mosquito populations, making household-level participation crucial.
Public health programmes also rely on insecticide spraying during outbreaks to rapidly reduce mosquito populations. However, WHO emphasises that chemical control alone is insufficient without sustained community involvement and environmental management.
Community participation and public health response
Community engagement is a central pillar of dengue prevention. Effective control requires continuous participation from households, schools, workplaces, and local authorities. Public awareness campaigns play a vital role in educating populations about mosquito breeding habits and personal protection measures.
Surveillance systems are also essential for early outbreak detection and response. Health authorities monitor dengue cases and mosquito populations to identify high-risk areas and implement targeted interventions.
Integrated approaches that combine environmental management, biological control, chemical interventions, and public education have proven most effective in reducing transmission.
Vaccination and emerging tools
In recent years, dengue vaccines have been developed and introduced in some countries under specific conditions. WHO has recommended the use of certain vaccines in areas with high transmission, particularly for populations with prior exposure to dengue. However, vaccination strategies remain limited and must be carefully implemented due to the complexity of immune responses to dengue infection.
Research continues into new tools such as genetically modified mosquitoes, Wolbachia-infected mosquitoes that reduce virus transmission, and improved diagnostic technologies. These innovations offer promising additional tools but are not yet substitutes for established prevention measures.
Dengue remains a rapidly growing global health challenge with significant medical, social, and economic impacts. Its spread is driven by urbanisation, climate change, and the adaptability of mosquito vectors. While no specific cure exists, timely clinical care can prevent deaths, and effective prevention strategies can significantly reduce transmission.
The World Health Organization emphasises that dengue control depends on a combination of personal protection, environmental management, community participation, and strong public health systems. As the disease continues to expand geographically, sustained global commitment is essential to reduce its burden and protect vulnerable populations.
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