Features
Ananda Coomaraswamy on Arts and Crafts:
A Review of Ayesha Wickramasinghe’s ‘The Dress of Women in Sri Lanka’ – part II
by Laleen Jayamanne
(Continued from yesterday)
Dr. Ayesha Wickramasinghe, with her technical skills and historical interests, appears to have heard Coomaraswamy’s implicit call to study the neglected crafts of Lanka, to look back at our traditions of dress, even as she is focused on the technological future of the craft with her students. As a contemporary designer, she is interested in developing new industrial techniques and materials suited to the 21st Century, with sustainability as a value. She has researched clothing and ornament to understand their forms and functions within a rapidly changing modern era, unlike the relatively stable era of pre-1815 Kandyan Kingdom, where the traditional crafts were practised as they were perennially, nourished by South Indian and indigenous craft practices and craftsmen. Despite its modest disclaimer, Coomaraswamy’s scholarship is peerless. Wickramasinghe on her part, dedicates her book to, ‘The unknown designers who have created clothing fashions of ancient Sri Lanka.’ She draws from a wide variety of sources including Coomaraswamy’s text and the handful of books on clothing and costume in Lanka and also from Lanka’s long history of art which includes temple paintings and stone sculpture. What she does with these sources is ingenious.
The book is broadly divided into six sections and a conclusion. The presentation begins with the variety in female ornamentation and textiles and then progresses chronologically. She shows examples of female dress sculpted on stone figures, from the Anuradhapura and Polonnaruwa periods and in temple paintings within the colonial era. A stone sculptural figure (Anuradhapura Museum), the life-size bronze of the Bodhisattva icon Tara (8th Century, British Museum), and a female Doratupala (13th Century) Dalada Maligava, Yapahuva, are all seen clad in very finely woven garments covering the lower part of the bodies, while the breasts are left uncovered. The more familiar Sigiriya frescoes are also presented. Perhaps with the Indian Hindu influence, the display of semi-clothed bodies is accepted and appreciated without the sense of shame endemic to the Christian European traditions of the colonisers, in relation to human flesh, and the body, burdened by the idea of ‘Original Sin’. Puritanical, Victorian patriarchal values are said to have been introduced to Lanka by the Christian English colonisers and consolidated by Lankan middle classes themselves, such as the influential nationalist and social reformer, Anagarika Dharmapala, who incorporated these values, according to the anthropologist Gananath Obeyesekera. He coined the astute phrase, ‘Protestant- Buddhism,’ to capture this phenomenon. More of this later.
Wickramasinghe takes account of the island’s geography, situated on trade routes, as a factor in its hybridised forms of dress. The topic of colonialism explores the Western influence on local upper-class women’s taste. The broad political theme of decolonisation of dress, emphasising ethnic differences, nationalism and dress among the Sinhala folk and dress among other groups, including the low caste, and very poor women of the Sakkiliya caste or Dalit women, are also presented. The final chapter deals with the period after 1977 when the economy was opened up to neo-liberal globalisation, which created a ‘free-trade zone’ to manufacture garments, to encourage foreign capital by providing cheap female labour.
Genesis of Art in Human Craft Labour
In the feudal 18th Century that Coomaraswamy studied, there was of course a hierarchical social structure, but even the most humble craftsman belonged to an integrated community. It is worth noting that he thought it worth publishing in the book a large number of songs kavi that crafts persons sang while working. In English, the word ‘yarn’ means both thread and also to tell a tale, as in ‘to spin a yarn’. These two examples indicate the vital fact of the link between the deep history of human craft skills and the creation and emergence of art itself (story-telling and song, for example), from these very craft practices, that is from human labour. This is the deep link between arts and crafts, like twins, linking the hand and the mouth, dance and song emerging from spinning and weaving. This is the very heart of his philosophical intuition of the integral links between craft, human labour and art. It is this civilisational loss which Coomaraswamy wrote about and documented and preserved for posterity, at the Boston Fine Art Museum in the US, where he was the curator of Indian, Persian and Islamic Art. He lived and worked in the US from 1917 until his death in 1947. He was forced to leave England because he spoke up against joining WWI and also against British colonial rule in India and Ceylon. His property was confiscated but America gave him refuge, where he published some of his major works.
Lankan Elephants and Ivory Crafts
I saw at the Boston Fine Art Museum an exquisitely carved little ivory box and was delighted to read that it was from Ceylon! Though indeed in his book Coomaraswamy says that the collection of ivory carvings is rather large in Lanka, whereas there is relatively very little ivory work in India. Then he goes on to say that the Hindus would have found working on a material from an animal source unacceptable, polluting. One wonders how a Buddhist country reconciled this, especially because Coomaraswamy says that tusked elephants were very rare in Lanka. Were the tusks taken from dead elephants, who by the way have long natural lives, and what of the huge tusks that are ceremonially such an integral part of contemporary Lankan Sinhala Nationalist State ceremonies and religious ritual? Learning this deep history, I find the tusk decoration rather grotesque, inhumane. We know that the English loved to go on shooting sprees killing Lankan wild animals, but then they left in 1947 and the profound Buddhist doctrine of Ahimsa (non-violence) toward all sentient life is not a Christian virtue.
Fashion Industry: Cheap Female Labour
Wickramasinghe goes on to say that the fashion industry in Lanka is now very large and provides employment for many women. Whether the young women get burnt out by very poor work conditions in the free trade zone, appears not to concern successive governments. According to the young trade union leader, labour lawyer and prominent political activist, Swasthika Arulingam, the garment workers have very few labour rights even now after over four decades.
However, a plethora of global styles and materials were made affordable as a result of the garment industry, democratising sartorial tastes and providing access to fashion to a large number of people across social classes. One can view the rather wide use of denim jeans by young women, as an example of equalising gendered dress through a unisex-garment. It would appear that traditional ideas of femininity are also being questioned by women through access to new forms of clothing, education in feminist ideas and politics and access to the internet which diminishes Lankan insularity.
Pop-Cultural Influence
Two unusual examples of dress innovation for comfort and style are presented in stills from two popular Sinhala films from the 1960s, which have now returned in newer styles. A popular star at the time, Jeevarani Kurukulasooriya, is seen lounging in a salwar kameez, while in Hithata Hitha (1965), Vijitha Mallika lounges stylishly in slacks and a top with a shirt collar, all in a single dark colour. The ‘60s are presented as an era when mini-skirts and bell-bottom pants and jeans became popular among the middle classes who enjoyed the freedom of movement and sense of fun these garments provided in feeling connected to the youth pop culture of the West seen in Hollywood films and fashion magazines. This was indeed part of my world along with that of my school friends during that period in Colombo. We also loved a frock called a Tent, which looked like one, where the body floated in the garment.
The Sari-Drama in Parliament
So, with this diverse, long Lankan sartorial history, it’s surprising to see the current controversy about the female dress mandated for Lankan school teachers, who are expected to wear either a sari or the upcountry Ohoriya to school. The ‘problem’ arose when a group of teachers decided recently to collectively flout this mandate by wearing comfortable clothes they thought were appropriate for their professional work. Among the photos they posted, there was a teacher wearing a smart salwar kameez, a set of clothes worn by Muslim women with the Dupatta shawl, and also a Kurta, again an elegant, uni-sex garment traditionally worn by men across North India, Pakistan, Afghanistan and Bangladesh, going further back to the ancient Persian Imperial era. It is a tailored garment, unlike the draped clothing of ancient India and Greece. During the Persian wars, they introduced the tailored garment to Classical Greece where both men and women wore draped clothing.
In the 19th Century, the highly influential Sinhala Buddhist social reformer, Anagarika Dharmapala expressed the following, says Wickramasinghe.
“Dharmapala stated that the Ohoriya and sari were the most suitable attire for Sri Lankan women. The morally acceptable dress covered the entire body with a proper blouse and a cloth ten riyans long.” (N. Wickramasinghe, Dressing the Colonised Body; Politics, Clothing and identity. New Delhi; Longman, 2003) p195.
This is an encapsulation of a ‘Protestant-Buddhist’ sentiment identified by Obeyesekera, referred to earlier. It appears then that in linking morality with forms of dress, some Sinhala male attitudes to women’s clothing are still stuck in the puritanical and patriarchal mores of the 19th Century English Victorian era. Besides the Dalit women who did the municipal labour of sweeping streets and cleaning public toilets and the Malaiyahi women who plucked tea would not have been able to afford the stipulated 10 riyan. But then he was not addressing them!
Women in a Teachers’ Trade Union have calmly and rationally explained to the public that they wanted the freedom to wear garments of their choice to the schools in which they teach, clothes that combine comfort and professional decorum. They have said clearly that to mandate the sari for teachers is an unreasonable rule. Its cost, its considerable upkeep and lack of ease of movement in scrambling onto packed buses have made some of them choose to wear garments they deem suitable for their workplace which combine comfort and ease. It would appear that some men fear that their ability to control women is at risk. Dress is a powerful means of expression of a sense of freedom and comfort of self-enjoyment in ease of movement. This is amply demonstrated in the history of the Western Women’s Movements of the 20th Century. The teachers who question the sari mandate do not dislike the sari or Ohoriya – how could one, when the two garments are mostly so beautiful, for the right occasion and time? But Lankan women will decide when they would like to wear it and how exactly to drape it and the way in which they will style their hair and blouses.
Women’s Dress and Resistance to Patriarchy
Coincidentally, Ayesha Wickramasinghe’s book provides a timely synoptic vision of the diversity of Lankan women’s dress across the ages, at this very moment of an important feminist act of political resistance, within the wider ongoing political struggle in Lanka. Lankan teachers and other professionals with a social conscience have repeatedly highlighted how the current economic crisis is affecting poor young school students’ ability to learn, or even attend school because of the cost of travel, lack of proper clothes and shoes and even food. As many say, these are the matters that need to be addressed urgently in parliament. If ignorant men invoke the ‘sanctity of Sinhala- Buddhist tradition’ against western influence, sitting in a Westminster style Democratic parliament, one could rhetorically ask, which Buddhist traditions, because there are several and the many Taras are clad in marvellous clothes and ornaments in Tibet and Nepal, in the Mahayana traditions of meditation.
Guru-Shishya-Parampara in Lanka
Because I have chosen to frame my account of Ayesha’s book on The Dress of Women in Sri Lanka with Ananda Coomaraswamy’s book on Mediaeval Sinhalese Arts and Crafts, I would like to conclude with a few personal thoughts about this most gifted of scholars. Of mixed parentage, with an English mother, on his father’s side he comes from one of the most illustrious Jaffna Tamil families of Lanka. His father, Sir Muttu Coomaraswamy (who died when Ananda was just three), had two brilliant nephews, Arunachalam Ponnambalam and Arunachalam Ramanadan, who played major public roles in colonial Ceylon. Two halls of residence at Peradeniya University are named after them. Ananda Kentish Coomaraswamy’s very name (a serendipitous combination of Sinhala, English and Tamil), appears now, more than ever, as a beacon of light to contemporary Lankan scholarship. His profound work admonishes us not to delimit Lankan humanities research within a narrow Sinhala-Buddhist- Nationalist, supremacist-ideology of art and politics, but rather, to widen our perspectives by understanding the rich diversity of cultures, languages and religions of Lanka which includes its many traditions of dress. Ananda had hoped to spend his last years in his beloved India as a Sanyasi, but he died suddenly of a heart attack, in his Japanese garden in New England, beside his Brazilian wife. His ashes, it is said, were released into the Ganga but some of it set afloat in a river in Lanka.
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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