Features
R.W. IEVERS (1850-1905), EXCEPTIONAL GOVERNMENT AGENT OF ANURADHAPURA (c. 1890).
On this pious Poson season, I am taking a moment to remember an extraordinary colonial official, R.W. Ievers (1850-1905), Government Agent (GA) of North Central Province (NCP), who was a pioneer, along with a few other British colonial officers in the 19th century in bringing Anuradhapura and the region from out of the darkness that engulfed it for centuries.
Nearly two decades before Ievers started as GA in 1884, Emerson Tennant wrote Anuradhapura as a “city that has shrunk into a few scattered huts that scarcely merit the designation of a village.”
He showed his intellectual versatility and love for such a city fallen on hard times by first writing the Anuradhapura Anthem (1890), a little-known celebratory poem of 12 verses. He followed it with his watermark contribution – The Manual of the North Central Province (1899, 276 pages), which was the first of its kind in the province and sowed the seeds for later generations to study the province’s life, history, and culture.
After working at many stations and positions in Sri Lanka for nearly two decades, Ievers became the longest-serving GA in the province (2 months short of 10 years) between 1884 and 1893, showing us where his heart belonged – Anuradhapura.
He shared the Anthem with his colleague, the first Archaeological Commissioner of Ceylon, H. C. P. Bell (1851-1937), who himself spent 23 continuous years in Anuradhapura as country’s first archaeological commissioner. Ievers’s calling and cohesion with Bell were mighty forces in turning archaeological work in the late 19th century into overdrive.
These poems describe the city and the times before the restoration of its hundreds of archaeological sites, which began in the late 19th century. To some, these quatrains may look like a jovial piece of poetry written to kill time in this dreary province. Still, their grim assessment of the ruined monuments in the city, which in 1900, the Belgian geographer Jules Leclercq called “forgotten solitudes”, and the fervent hope Ievers had for their restoration, are remarkable.
Bell was captivated by the poem’s theme and breadth. After Ievers’s death, Bell sent it to the Times of Ceylon Christmas Number in 1917. He did this because, as Bell’s granddaughters would call decades later, Ievers had been his ‘greatest friend.’
Ievers the Civil Servant and the Literati
According to Leopold McClintock Bunbury Family Histories in Ireland, Robert “Bob” Wilson Ievers graduated from Queen’s University, Belfast, with a B.A. in 1872. Immediately after, he came first in the Ceylon Civil Service (CCS) examination and was posted to Sri Lanka. Later he would receive an M.A. degree from the same University.
Until the mid-20th century, there were no native writers who took the time to write about the life and people in the North Central Province. Only a few from the southern parts of the country were drawn to the province to write primarily about its cities’ history. As literary resources in the province were nearly nonexistent, the few elites there were slow to take up the challenge. Ievers, too, faced this frustrating predicament, but fortunately, persistence proved his ally.
But the Manual was also the product when there were no library resources in Anuradhapura. Elsewhere, in Colombo, there were only a handful, such as the Royal Asiatic Society and the Government Oriental Library, established in 1870, which preserved rare manuscripts. The few enthusiastic literati like Ievers could use the library facilities at Colombo Museum, Kandy Government Record Office, and small libraries in some Buddhist temples, which featured mainly Ola books.
To gather information for the exhaustive volume, like the Manual, it is hard to imagine how many trips he made to Colombo (200km) or Kandy (144km), where the few libraries were beginning to stock their shelves and expand the country’s intellectual horizons. He went there by horse-drawn buggy, on bumpy horseback, often a cart ride, on a bony elephant’s back, or just by walking. To give an idea of how hard it must have been: In 1891, John Ferguson, co-editor of Ceylon Observer started from Dambulla at 8 p.m., sitting on a bullock cart, and reached Anuradhapura only at 5 a.m. the next day – a distance of 65 kilometers!
There is no rich body of literature about Ievers, the man who mastered Sinhala on even keel with his friend H. C. P. Bell. J.R. Toussant wrote in Annals of the Ceylon Service (1935) that Ievers was one of the best Sinhala speakers in Sri Lanka. Thus, there was no better person at the time to write a Manual on the province he dearly loved. Manual speaks of the volumes of the harmonious din of his knowledge, tuned with groans and hisses of the people of the province, their politics, language, culture, and history.
Cooler Intellect and Harsh Living
While introducing the poems in 1917, the Times of Ceylon summarised the working environment Ievers endured while compiling them. In Anuradhapura, he lived in “semi-isolation.” The Northern Railway line would reach the city only 15 years after the Anthem. But the humility with which he worked is well documented in his writings. Once, he regretted the “incompleteness” of his work and urged his successors to bring it up to date. But those who followed him found it as complete as any of its kind could be.
As early as the first decade of the 19th century, when pedagogical investment in Jaffna, 200 km north of Anuradhapura, with nearly 3000 students in missionary schools, was thriving, the first school in Anuradhapura was started only in 1850, and a missionary school in 1853. Still, it would take nearly half a century before the province’s academic and literary landscape began to show signs of enlightenment. With those kinds of shortcomings and life simple and in remote control, for Ievers, completing the Manual must have been like eating an elephant one bite at a time.
Thus, Ievers worked in a region that was not a fertile ground for learning. Professor Ukkubanda Karunananda refers to an anecdote that in 1863, R.W. Morris, Assistant Agent for Nuwarakalaviya, wrote to the Government Agent in the Northern Province (Nuwarakalaviya was part of the Northern Province then), citing difficulty in finding a person for the position of Arachchirala, the headman, who is fluent in reading and writing the mother tongue of the country! The reach of education to rural areas was ancient and minimal. My grandfather, S. K. Dingiri Banda (b. 1901), told me a colonial school inspector riding a horse to Kahapathwilagama school with only 12 boys, including him, 8 km east of Galkulama on the gravel road that would become A-9 in 1985.
As hinted in the Anthem, the recreational activities of the colonial officers were primitive, so much so that at an impromptu golf link in a recently cleared forest area between Ruwanweli Seya and Thuparama, they chipped golf balls onto greens separated by exquisitely carved stone pillars half buried in the earth. But Ievers resented golfing in the sacred city.
Ievers worked under the most difficult and dangerous conditions for himself and his family. Danger from wild animals was everywhere, and colonial officers and their families faced life-threatening situations. A few times, family faced threats from bears and snakes, a familiar sight in those days.
It was a time in the NCP when diseases like malaria and cholera were rampant. Paul Goldsmidt, who was appointed in 1875 to record stone inscriptions in the NCP, died of malaria two years later. In the mid-19th century, even government offices in Anuradhapura were temporarily closed when there was a threat of disease or flooding of the Malwathu Oya. Sometime after 1902, Ievers himself, then Acting Colonial Secretary, fell ill and returned to the UK on sick leave, where he died in 1905.
Ievers watched as often some communities were decimated. Villagers abandoned their homes outright due to torments like diseases. My grandfather once told me that when he was a teenager, he was familiar with the small village of Kidapolagama, two kilometers south of my village of Maradankalla (then called Maradankadawala) in Kanadara Korale. Census records show this was a lonely village of four homes (17 people) in 1901, three (10 people) in 1911, in an elephant-infested area. At the time of the 1921 census, Kidapolagama village had been deserted. It still is. Grandfather told me that, sometime after the 1911 census, a cholera outbreak in Kidapolagama killed six of the ten residents in two weeks. Scared of the dreaded fever and death, and probably for superstitious reasons, the other four residents picked up and walked out of the village.
Ingenuity, Honesty & Mischief
The grit and ingenuity of colonial officers working in ruined cities in Sri Lanka were their brands. Friend of Ievers, Bell, never used a measuring pole to depict in photographs the layout of structures or statues they dug out or cleared of brush. He used a human figure instead in the photo to convey the site’s proportional size and its structure(s).
On the other hand, Ievers showed an extraordinary dedication to duty that even a friend would dare stand in the way. Once, he recommended that Bell be prohibited from continuing his fieldwork for failing to submit a report on a previous project, and even recommended that his promotion be held in abeyance! But during Bell’s formative years, when he wrote to Governor threatening to resign over salary issues, Ievers prudently wrote to the Governor, stressing the value of Bell’s work.
Defending the works of colonial civil servants like Ievers in remote provinces, Senarath Paranawithana fittingly wrote that, “great credit (are) due to these pioneers for their contribution to our knowledge of ancient culture of the Island, which often the result of work undertaken at great personal risk and sacrifice, and in circumstances of which the difficulties can hardly be imagined by those who pursue their studies of Ceylon history in well-equipped libraries in Europe.”
Ievers was drawn to the forest and its people to such an extent that he had three tenures totalling seven years as GA in the NCP. The only other colonial officer who loved the village so much was Leonard Woolf, who came to Sri Lanka a year after Ievers left. Woolf wrote what Ievers had already seen and experienced – “a world of great beauty, ugliness, and danger. The beauty was extraordinary, and you never knew behind what tree or bush or rock you might not suddenly see it.”
In such a trying, charming, and tempting environment, it is not unusual for one to act in a silly or unbecoming way. Ievers was not immune to this dictum. He was ready to accept responsibility for his letdowns. His critics once blamed him for digging a trench at Abhayagiriya. Once, while proposing the vote of thanks for Bell’s first Interim Report on Sigiriya at the Royal Asiatic Society meeting in 1896, Ievers publicly admitted the shame of scratching his own name on the Mirror Wall Gallery at Sigiriya. How vexed Bell must have been to hear this. In those days, after climbing rickety ladders precariously hung by creaking ropes for dear life to reach the centuries-old frescoes chamber under the scorching heat of the rock, a man, resorting to childish mischief to scratch his name on the wall amidst hundreds of etchings, got a pass from me.
To Honour the man
In my view, while Ievers’s Manual is the primus and the masterpiece of documenting the life and history of the province until then, his most original and singular contributions are the two elements in it – the Plan of a village paddy field (facing page 172), structured transcription of it on paper for the first time in Sri Lanka, and enriching the linguistic fingerprints of the province – compilation of the first ever glossary of its native words (p. 264). The Plan is a linear illustration of a field from the horowwa (sluice) to the end of the field at kurulu paluwa, with parts named in all sections in between, all the way to kattakaduwa, the land below the fields awaiting asvaddumization. Every writer since then has used this Plan, in some form or another, to describe aspects of paddy cultivation in the Dry Zone of Sri Lanka. 
John Still, who assisted Bell in deciphering the Sigiri graffiti (poems) inscribed on the Mirror Wall at the rock fortress, called the colonial officers working in the NCP, such as R. H. Freeman, Government Agent (1915-1919) at Anuradhapura, ‘Knights-errant and Champions of the Jungle People’s rights.’ Ievers fell into this category decades before Freeman made a name for himself. Freeman chose to retire in the NCP, committing himself to politics and social service. He was so popular in Anuradhapura that he was called “Preeman Mahattaya,” and the city rightfully named a street after him. Ievers, too, is every bit deserving of a street or a square named after him!
It is disheartening that Sri Lanka’s celebrated ballad genre, known as Sandesa Kavya, letter carrier poems, makes no mention of an avian messenger flying over Anuradhapura, describing in verses the beauty of the city. R.W. Ievers, working under harsh and dreaded conditions, corrected that disappointment by writing his poem, an Anthem no less, about Anuradhapura, a remarkable feat and an honor the Sandesa poets failed to bestow upon this mother of all Sri Lankan cities.
Ievers garnishes his poem with the physical condition of the ruined structures, some buried and out of sight, or scattered across the old city landscape at the time, giving us a vivid picture of a millennia-old civilization, under meters of earth and half in decay, surviving without any royal or government patronage. Verse below starts Anuradhapura Anthem:
Anuradhapura! City grand and vast,
Lanka’s famous Capital, in ages of the
past:
In the “Mahawansa” the story has been
told,
Of thy palaces, and temples, and
pinnacles of gold.
I am unable to fathom that there is no monument of any kind to remember and celebrate these Colonial pioneers who worked tirelessly and fearlessly to bring the NCP out of obscurity in the late 19th century. Now, when we visit the sacred city of Anuradhapura, let us not forget people like Ievers, in the window of time they were at the NCP, who made contributions with enthusiasm that are more than any one of us could make in a lifetime.
Lokubanda Tillakaratne writes about ethnography and history of Nuwarakalaviya.
Lokubanda Tillakaratne
Features
Civilizational dialogue proving a remote possibility as realpolitik rages
Looking back over the years since the 9/11 catastrophe, it could be said that barring former Iranian President Mohammad Khatami no world political leader of note has made an earnest effort to change the nature of global political discourse for the better. Khatami won world acclaim for his pronouncement that the time is right to launch and sustain a ‘Dialogue among Civilizations’.
This was in marked contrast to US political scientist Samuel P. Huntingdon’s epochal theses, formulated in the wake of 9/11 and other global political tumults that the Post Cold War era is essentially one of conflicts among civilizations. That is, people’s identity markers, such as culture and religion, are the prime shaping forces of international conflicts.
From a Political Realism standpoint, Huntingdon’s theory may seem to have gained in credibility over the years but it is Khatami’s pronouncement that has evoked an empathetic response in the hearts and minds of publics world wide. So much so, 2001 was proclaimed by the UN General Assembly as the ‘Year of Dialogue among Civilizations’.
It could be said that the latter proclamation was an endeavour to give back to humans their essential identity of peace-makers. It was an eschewing of the position that war and conflict are central to the human condition and amounted to upholding constructive dialogue among peoples and civilizations as a path to peace.
That things have not worked out in the world in keeping with the expectations of peace makers does not in any way invalidate the thesis that peace is the essential propensity of humans.
If peace-making is seemingly ineffective it is primarily because the path to peace is narrow, tortuous and time-consuming. On the other hand, violence usually misleadingly recommends itself to the human as the more expedient, cost-effective way out of a conflictual situation. However, the ultimate cost of the latter approach is prohibitive because it brutalizes the human beyond recognition.
Some of the evidence is before our eyes. The Trump administration, for example, has, minus much forethought, unleashed what may be described as a ‘quick-fix’ war against Iran but is now finding that it is in a veritable military quagmire in West Asia. The priority for the administration now seems to be a face-saving escape strategy. Such are the costs of the war option.
However, there is no denying that much remains to be done by the world community to bring peoples and cultures together with a view to enabling them to work as one for the cause of a less dangerous world.
Meanwhile, the broad divisions in international politics continue and past political polarities are lingering to the detriment of enhanced international understanding. The East and the West and the South and the North, for instance, are continuing to work in separate collectives, more or less, and no notable efforts are being made by the international community to bring these sides together for the purpose of united constructive action that could usher greater international well being.
The recent Shanghai Cooperation Organization Summit, 2026, held in Kyrgyztan was a replication of the above broad trends but there were some statements at the forum by Indian Prime Minister Narendra Modi that deserve special scrutiny and comment.
Modi was quoted saying among other things: ‘The land of Gandhi and the land of Buddha share a single message: the path to peace!..We must move away from endless war towards an end to the war. This is essentially for the well being of humanity. A peaceful resolution to all issues at the earliest is the call of humanity, and this is India’s message.’
The above is the language of international peace and unity. It is such language that will help in building bridges among civilizations and advance the cause of world peace. Besides, it will help bring a measure of understanding between North and South.
In this regard, the Trump administration could take a leaf or more from the Modi government. Unless it makes a ‘U turn’, as it were, in the direction of peace and reconciliation it is very unlikely that the US and the world would experience any stability worth speaking of.
Right now the US is savaging the sovereignty of Venezuela. It is a question of the ‘Empire striking back’ but Venezuela is a far cry from Iran. Iran has outsmarted the US on the battle field and is in a position to influence broad trends in the world economy since it still has control over the Hormuz Straits. That is, Iran could exercise a determining influence over world oil, gas and energy prices. In short, the US consumer’s future peace of mind is very much in the hands of Iran.
Given the above backdrop it should have dawned on the US political leadership that working towards cordial relations with Iran is the most advisable option. The US, simply, has too much to lose otherwise.
Likewise, Russia too needs to take a leaf from India. It is plain to see that its invasion of Ukraine is proving totally ineffective. It has not brought any measure of peace for the Russian people. Russia is right now experiencing a rerun of its military misadventure in Afghanistan. On the other hand, sections of the peoples concerned have been victimized and even brutalized.
Accordingly, there needs to be a coming together of democratic opinion worldwide for a fresh consideration of the options facing humanity. There is a dire need for value-based politics to take the place of Realpolitik. Besides, the language of peace and humanity needs to replace current divisive discourse with its stress on polarities and antagonisms.
International organizations of the stature of the UN need to take the lead in spearheading the above initiatives. Right now the UN gives the impression of being a spent force. This columnist hopes that he would be proved wrong on this score because the UN remains the only hope of the poor and victimized. It will be in the interests of all peoples for the UN to rejuvenate itself and dedicate itself increasingly enthusiastically to the cause of international peace.
Whether it be the South or North, dynamic, visionary political leadership and direction emerges as essential. The need is for voices that would espouse peace and accord across boundaries and divisions. For South Asia, India and Pakistan have the potential to fill this lacuna.
Features
Sri Lanka’s constitutional test: Judicial independence beyond immediate political moment
by Shelton Dharmaratne
Sri Lanka has reached an important constitutional moment.
The proposed 22nd Amendment has moved beyond political debate and into the constitutional process through which its validity will be examined. That development should change the character of the national discussion.
That is understandable in a politically contested environment. But Sri Lanka should now resist reducing a question of constitutional design to a contest over political positions.
The deeper issue concerns the relationship between constitutional reform, judicial independence and public confidence in the institutions of the State.
The Supreme Court will determine the constitutional questions before it. Public commentators should therefore exercise restraint in predicting, interpreting or seeking to influence that determination. But restraint does not require silence. It requires a more rigorous discussion of the institutional principles at stake.
A narrower constitutional question than the political debate suggests
The proposed amendment principally concerns the retirement ages of judges of the Supreme Court and Court of Appeal, together with an increase in the maximum number of judges permitted on the Court of Appeal.
Under the proposal, the retirement age of Supreme Court judges would rise from 65 to 67 and that of Court of Appeal judges from 63 to 65. The maximum number of Court of Appeal judges would also increase from 19 to 24.
Other proposed changes concerning the retirement ages of judges in the lower courts arise under separate legislation. This distinction matters because the public debate has sometimes treated the wider package of judicial reform as though it formed a single constitutional proposal.
Nor should the central issue be reduced to whether retaining experienced judges is inherently good or inherently dangerous. Both propositions are too simplistic.
Sri Lanka faces a substantial burden of pending litigation, and delays in the administration of justice impose significant costs on citizens, businesses and the State. Experienced judges represent an institutional resource. Continuity, accumulated knowledge and familiarity with complex areas of law cannot always be replaced immediately.
Those are legitimate policy considerations.
But the opposing concern is equally important: judicial tenure is not merely an employment condition. It is a structural component of judicial independence.
The real question is institutional
The critical question is not whether an individual judge is capable of acting impartially. It is whether the constitutional structure provides adequate protection against circumstances in which judicial tenure could become connected, directly or indirectly, with political authority.
That is an institutional question, not an accusation against individual judges.
A judge may be entirely conscientious and independent while the institutional arrangements surrounding the judiciary nevertheless create public doubts about independence. Constitutional democracies therefore cannot depend solely on the personal integrity of office-holders. They must construct institutions capable of preserving independence even when governments, individuals and political circumstances change.
This is particularly relevant when constitutional reform concerns the tenure of serving members of the superior judiciary.
The institutional sensitivity of such a proposal should neither be exaggerated into an allegation of improper motive nor dismissed as irrelevant. The appropriate response is transparency, procedural fairness and confidence in constitutional safeguards.
Legitimate objectives do not settle constitutional questions
The government has stated that its objectives include strengthening the administration of justice, addressing delays, retaining judicial experience and increasing institutional capacity.
Those objectives deserve serious consideration. Sri Lanka needs judicial reform. Citizens waiting years for their cases to be concluded experience the justice system very differently from those discussing it in Parliament, courtrooms or universities.
A government is therefore entitled to propose reforms designed to improve judicial efficiency.
But legitimate objectives do not automatically resolve constitutional objections. The relevant question is whether the means chosen are compatible with the constitutional structure and whether sufficient safeguards exist against unintended institutional consequences.
That is precisely why constitutional scrutiny matters.
The concerns of the Bar Association of Sri Lanka (BASL) should likewise be examined without political labelling. Opposition to the proposed changes should not automatically be characterised as opposition to judicial reform or an attempt to obstruct the government. At the same time, invoking judicial independence does not place any argument beyond scrutiny.
The appropriate questions are straightforward:
Does extending judicial tenure strengthen the administration of justice?
What risks, if any, could it create for judicial independence?
Are adequate institutional safeguards in place?
Does the proposal operate prospectively, or does it affect judges already serving?
Could the same objectives be achieved by filling vacancies, increasing judicial capacity, improving court administration and strengthening case management?
These questions can be examined rationally without attributing improper motives to either side.
Judicial vacancies and institutional confidence
Recent concerns raised by the BASL regarding judicial vacancies add another dimension to the debate. The BASL has argued that vacancies in the Supreme Court contributed to the retirement of a senior Court of Appeal judge without promotion to the Supreme Court, despite vacancies having existed. It has also raised concerns regarding forthcoming judicial retirements and the need for timely consideration of appointments.
Such matters should not be treated as evidence of the motives behind the proposed amendment. They do, however, illustrate a broader principle.
Judicial independence is shaped not only by the retirement age written into the Constitution. It is also influenced by how vacancies are filled, how promotions are determined, how seniority and merit are assessed, and whether judicial officers and the public believe that institutional decisions are made according to transparent and defensible criteria.
The government has an opportunity to address these concerns constructively.
Prompt appointments based on publicly defensible principles would strengthen confidence in the judiciary irrespective of the eventual outcome of the constitutional debate.
Seniority, merit and transparent criteria
The controversy also exposes a longstanding question concerning judicial appointments.
Seniority has traditionally carried considerable weight in judicial advancement. Yet seniority alone need not be the sole measure of merit. Conversely, replacing established practices with undefined assessments of “merit” could create another institutional problem.
If governments or appointing authorities can determine which judges are sufficiently meritorious without clear and objective criteria, uncertainty itself may become a source of institutional anxiety.
Sri Lanka would therefore benefit from clearer, objective and defensible standards governing judicial appointments and promotions.
Such standards would protect judges as well as appointing authorities. They would reduce opportunities for favouritism, strengthen institutional confidence and make it harder for political actors to portray every appointment as politically motivated.
Institutional rules are stronger safeguards than assurances of good intentions.
The State is larger than any government
One principle deserves particular emphasis: a government is not the State.
Governments are temporary. The constitutional State is continuing. Political parties change, parliamentary majorities change and political priorities change. The judiciary, however, must continue to function independently of whoever occupies the government benches.
The judiciary is neither a government institution in the political sense nor an Opposition institution. It is an institution of the State whose legitimacy depends upon its independence from both.
For that reason, governments should exercise particular caution when proposing constitutional changes affecting the judiciary, even where the policy objectives are legitimate.
The stronger a government is politically, the greater its responsibility to demonstrate institutional restraint.
That is not political weakness. It is constitutional maturity.
Public confidence is a constitutional asset
The most consequential issue may ultimately be neither retirement age nor judicial capacity, but public confidence.
Courts do not possess political power in the conventional sense. Their authority rests substantially on the acceptance of their decisions as legitimate.
Citizens will sometimes disagree with judicial decisions. But where the judiciary is perceived as independent, even unpopular decisions can command respect. If judicial institutions are perceived as being shaped by political convenience, even legally sound decisions may become vulnerable to suspicion.
Constitutional reform affecting judicial tenure must therefore be evaluated not only by its immediate administrative benefits but also by its effect on institutional credibility.
A reform that produces short-term efficiency while weakening confidence in judicial independence could impose a greater long-term cost. Conversely, reform that improves efficiency while preserving independence can strengthen both justice and public trust.
The challenge is not to choose between judicial efficiency and judicial independence. It is to achieve both.
If a referendum arises …
If the constitutional process ultimately requires approval by the people at a referendum, the debate should rise above the conventional government versus Opposition contest.
The electorate should be given a clear constitutional question and sufficient information to assess it.
Citizens should understand what problem the amendment seeks to address, why the proposed mechanism is considered necessary, what institutional risks have been identified, what safeguards exist and whether alternative measures could achieve the same objectives.
A constitutional referendum deserves a higher standard of public discussion than an ordinary election campaign.
The people would not merely be choosing a political side. They would be deciding the institutional framework within which political power and judicial authority operate.
Beyond who wins
The most important question arising from the proposed Twenty-Second Amendment is therefore not simply whether the government succeeds or whether the Opposition and BASL prevail.
Nor is it ultimately whether judicial retirement ages become 67 and 65 or remain unchanged.
Those are immediate constitutional questions. The deeper issue is what Sri Lanka learns from the controversy.
If the government seeks to modernise and strengthen the justice system, that objective deserves serious consideration. If the BASL and others warn that particular reforms may affect judicial independence, those concerns deserve equally serious examination.
Neither side strengthens the country by assuming that the other is acting in bad faith.
The constitutional system is strongest when legitimate disagreements are resolved through institutions rather than political pressure.
Whatever the eventual constitutional outcome, Sri Lanka will still face the underlying challenges of judicial vacancies, case delays, institutional capacity, judicial appointments and public confidence. Those problems will not disappear with a judicial determination, nor should the national conversation end there.
Sri Lanka should instead seek a broader consensus around a fundamental proposition:
Judicial reform and judicial independence are not competing objectives.
The real challenge is to pursue reform in a manner that strengthens the judiciary without placing its independence under suspicion.
That requires sound legislation, transparent appointments, adequate resources, efficient court administration, responsible political conduct and safeguards capable of surviving changes of government.
The present controversy will eventually pass. Political arguments surrounding it will fade.
But constitutional arrangements can endure for decades.
That is why Sri Lanka must look beyond the immediate political contest.
The ultimate test is not who wins today’s constitutional argument. It is whether, when the political moment has passed, Sri Lanka has a judiciary that is more efficient, more accessible and more trusted—while remaining sufficiently independent to hold every government, including future governments, within the boundaries of the Constitution.
Features
Farewell to a Fashion Icon
Sri Lanka’s fashion world lost one of its brightest stars Monday morning – veteran model, actress, and elite pageant trainer Chulpadmendra “Chula” Kumarapathirana.
Her sudden demise has certainly come as a shock to many.
Chula had just completed a major event on Sunday (30th August), and was no more in the land of the living the following day (31st August).
Born in Colombo, she was an old girl of Buddhist Ladies’ College and later studied at the National Institute of Business Management, and has many awesome achievements to her credit.
In 2006, she won the “Miss Tourism Model of the World Press Award” in Tanzania.
She entered the entertainment industry, as an actress, and gained popularity through the teledrama “Wahinna Muthu Wessak.”
Chulpadmendra has been on TV, and many Sri Lankan hip-hop music videos, including “Hanthane” and “Heena Hirimal”, and has had several other minor acting jobs since then.
She hosted the Derana Miss Sri Lanka for Miss World 2008 and even participated in the reality TV show Sirasa Dancing Star.
For over 25 years Chula was active in local and international fashion and founded the Chulpadmendra Catwalk Studio to train young newcomers
She trained hundreds of models for runway, photoshoots, auditions, and international pageants.
She was known as a fierce mentor who believed in “not just learning to walk, but learning to command the runway”.
Many young models called graduating from her studio their “happiest moment.”

Chulpadmendra “Chula” Kumarapathirana: Many young models called graduating
from her studio their “happiest moment.” (L)/ Won the “Miss Tourism Model of the World Press Award” in Tanzania (R)
Chula was very fond of The Island newspaper and kept in touch with us on a regular basis.
Her last message to The Island was a ‘thank you’ note for the article ‘New benchmark in pageant industry’:
“Thank you, Ivan, for writing such a beautiful article about me. Your unwavering support, encouragement, and belief in me throughout my career mean more than words can express. I am truly grateful for your kindness and generosity.
“My heartfelt thanks also go to The Island newspaper for featuring the article. It is a great honour, and I sincerely appreciate the recognition and support.
“Thank you once again.”
In fact, just a couple weeks ago, she sent a photo of herself for our Glam Scene and that picture I publish today, as part of this story.
May she rest in peace. Our deepest condolences to her family, students, and all who loved her.
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