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Being in the circle

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Hostel. Photo by Uditha Devapriya

By Uthpala Wijesuriya

It was a quiet evening. I was alone at home, lying on the couch and watching TV.
Suddenly the phone rang. I ran and picked it up.
“Is this Uthpala?” the voice on the other side asked.
“Yes,” I replied.
“Congratulations son, you got 190 marks for your exam!”

I had lived the first 10 years of my life in Mataluwawa, a small village in the Kurunegala district in the North-Western Province of Sri Lanka. I had spent my childhood here, and it had been my world for as long as I could remember.

I had studied at a local school, Polpithigama National School, where I made my very first friends. Though I had spent a rather ordinary childhood there, I had managed to get myself involved in a number of activities.

The exam to which the voice on the other side of the phone referred was the Grade Five Scholarship, an annual all-island assessment that gives students who have completed their primary education an opportunity to obtain their secondary education in schools with better facilities. Out of 200 marks, I had obtained 190.

My family were quite happy, and immediately got busy selecting a school for me. They had different ideas about where I should go. My father had studied at a school in Kurunegala, Maliyadeva Boys’ School, and wanted to send me there. But some relatives insisted to my parents that they should send me to Colombo. Given my results, they asked my parents to send me to Royal College, a magnet for scholarship wallahs in the country.

Ultimately, they decided to send me to Royal. I entered there in January 2014. Having spent the better part of a decade in a close-knit village and community, I felt nervous leaving the world I had grown up in.

I still remember my first day at Royal. It was a Thursday. We had taken an early morning train to Colombo and had breakfast in the city, reaching school at around 9 am.

Royal College had been founded at the heyday of British colonial rule in Sri Lanka, and as a result was strewn with Victorian architecture. Though I knew nothing about Victorian architectural styles, I remember feeling out of place when I saw the red-bricked buildings for the first time. It was like being transported to another time.

After an orientation program, we were promptly directed to our classrooms. Before coming to Colombo I had been told by various people that these would be top-notch classrooms. As it turned out, they were no different to ordinary classrooms. This was a relief to me, since it helped me familiarize myself with my new setting better.

There remained the issue of where I would be boarded. The obvious solution was the school hostel. Following an orientation, my parents boarded me there. Having finalized everything, we returned home. We would return to school the following week.

We spent that weekend preparing everything for my stay at the hostel: bedsheets, towels, uniforms, one for each day of the week. The plan was that I would spend all five days at the hostel, then return home with my father for the weekend.

I looked forward to exploring my new surroundings. This time around, we went to the hostel in our vehicle. My parents had talked to the parents of another boarder from Kurunegala. They had come early that day to reserve a bed for me next to their son’s bed in the dormitory, one of two dormitories reserved for Grade Six students.

The room contained four bunk beds. There were two others in my room. One was from Ambalangoda and the other from Matara from the country’s Southern Province. Though Sri Lanka is a small island, it is home to an extraordinary array of cultures. Through my new friends at the hostel, I found myself absorbing these cultures.

Author at Royal College Hostel Day, 2022. Courtesy Royal College Hostel

We got to know each other. Suddenly, we heard a bell ringing. It was time for lunch. We were all taken to the dining hall. Once lunch was done, we resumed our conversations, forging friendships that would last for the rest of our school lives.

Over the next few days, I explored my new school. The following month, the Senior Prefects at Royal took us on a tour around Colombo. This was the first time I saw a film in 3D. We were then taken to the National Museum and the Zoo. The Senior Prefects ended the day with a series of activities. From dusk to dawn, they made us all feel part of a group. Slowly but surely, my feelings of unease left me.

From the beginning, I realized that Royal hosted different kinds of people and communities. Unlike my earlier school, which had been located in a predominantly Sinhala and Buddhist village, at Royal everyone seemed to have a place. As time went by, I appreciated this secular character. For me, it seemed to make everything more inclusive.

In those early days, however, I faced a problem. Around half the students I knew spoke and, it seemed, thought in English. Since I had come from a background where everyone spoke in and thought and breathed Sinhala, this somewhat intimidated me.

I came from an environment in which no one spoke, still less thought, in English. In our village English was regarded as a sword, a weapon which could and often was wielded against those who could not speak it properly. Those of us who were not fluent in it saw it as a challenge to be overcome. As I went along with my studies, I realized that, at my school and everywhere else, those who spoke it well held or were elevated to positions of power. To wield English, put simply, was a privilege open to a few.

Living away from my parents complicated these matters further. Many of my friends cried. They could not adjust to their new homes and wanted to be with their mothers and fathers. Some of them had never heard an English song until they heard and had to sing the school anthem. Many found it hard to adjust. A few returned to their homes.

I could not really blame them. Colombo, the capital of the country, stood a world away from our homes and communities. As we went along, we confronted one new experience after another. In our villages, for instance, life had always been slow and quiet. But in Colombo things seem fast, sped up, full of sound and noise. We felt intimidated by it all, and though we eventually adjusted, it took time.

Unlike many of my friends, I did not cry for my parents. But I still missed home. I thus spent whatever free time I had pursuing as many activities as I could. Since English was my biggest concern, I decided to focus on becoming more fluent in it.

I realized, however, that forcing myself to be fluent in English, in the long run, could make me forget my own language and culture. I did not want to do this. Although my school was seen as an elite enclave, I did not want to be a part of an elite. I certainly did not want to join such a crowd while forgetting or laying aside who I was.

Some of my friends faced this challenge in other ways. Many of them hailed from regions where different Sinhala dialects were spoken. Over time, I discovered this made them the butt-end of one joke after another at school, mostly among those who had grown up in Colombo. In response, many friends forced themselves to speak in a more “refined” dialect or accent. I sensed they were eager not to be seen as village bumpkins.

I understood their dilemma and sympathized with them. But seeing them made me realize how futile it was to suppress my own identity. It was not a shame to say you came from a village. Besides, I had been told that Royal was reputed for its atmosphere of inclusivity, its diversity. What purpose would it serve if I forgot who I was?

My response to all this was to involve myself in as many sports and co-curricular activities as I could. These included basketball, football, boxing, and cadeting. I taught myself to read and speak in English, while also keeping in touch with my language, my culture.

At the end of the year my efforts paid off when I won the Grade Six English Language Prize.

To me, this was something of a surprise. The English Prize was seen as the preserve of those who spoke and thought in English at Royal College. I had competed not just with my classmates, but with those who spoke and wrote in English. That I prevailed over them and had won shocked me. I suspected it shocked them too.

It was then that I learnt the biggest lesson I could ever pick up at Royal: that you did not have to force yourself to be like others to stand out or fit in.

As my first year at my new school ended, I looked back with some consolation. I had set out to prove myself to others, and had done so while being true to myself. It was challenging to assert my identity in a new surrounding. In my own way, I had met that challenge, and learnt how to be part of a new world without forgetting where I came from.

Uthpala Wijesuriya is a history and political researcher and aspiring archivist. He is interested in fields like art, culture, and anthropology, and in how human beings interact with each other. He is one of the two leads in U & U, an informal art and culture research collective. He can be reached at .



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New mediation law for smarter dispute resolution of civil and commercial disputes – I

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The Mediation (Civil and Commercial Disputes) Bill  was passed by the Parliament on Thursday, June 11, 2026.  Harshana  Nanayakkara, Minister of Justice and National Integration, introduced the Bill, and explained its provisions and value for Sri Lanka and global developments in the use of mediation. Encouragingly, it was passed unanimously.

Sri Lanka’s commitment to provide legislative support for the use of mediation is timely and most welcome. Given that the backlog of cases pending before courts is over a staggering 1.1 million, it is clear that Sri Lanka is yet another country that remains challenged to find responses to make  dispute resolution more efficient. The impact of laws delays is serious and damaging not only to the disputants personally, but also for businesses and the economic development of the country. The delays in concluding cases impacts the economy adversely, both directly and indirectly,  but are often seen only as an access to Justice concern. This is unfortunate. In many jurisdictions across the globe, alternative dispute resolution processes (ADR), such as mediation, have been introduced to alleviate laws delays. While Sri Lanka enacted legislation (1988) to provide for mediation in respect of minor community disputes of a low monetary threshold, the enactment of the new law heralds a commitment to provide for the recognition of a disciplined regime for its use for higher value civil and commercial disputes.

The new law provides for the recognition of mediation as a dispute resolution option that can be voluntarily selected by parties, and for a governance regime to ensure that mediations are conducted in compliance with certain standards which are globally accepted. It provides statutory recognition to the principle that a mediated settlement agreement that has been signed by the disputants, is valid in law. It does not provide for any management control by government or establish entities. In addition to the voluntary reference by parties, a  court can also refer a dispute in an action before it, to mediation, at its discretion, after considering all  circumstances and if considered appropriate.  The voluntary nature of the process is not affected because, while the court can refer the dispute to mediation and the parties must then engage in the mediation, there is no compulsion for the parties to settle against their will.

The law sets out the obligations of Mediators, disputants and the Service Provider. Certain categories of disputes cannot be referred  to mediation.  These are disputes the settlement of which requires the inclusion of terms that can be given effect to, only on a decree of court, such as the termination of a marriage or a declaration of nullity of marriage or the adoption of a child or the partition of land to obtain rights in rem.  A schedule sets out eleven (11) categories of actions that cannot be settled by mediation. However,  matters relevant to such disputes may be mediated for the purpose of submitting terms of settlement to court for consideration of incorporation in a judgement, decree or order in compliance with applicable law.

The new law also provides that in a mediation, certain  key principles of the process must be complied with. These include the  confidentiality and the without prejudice rule in respect of matters discussed at the mediation; the  rule that Mediators must be neutral and impartial; the party centric nature of the process that provides primacy to the wishes of the disputants including that it is they that determine the outcome and that a settlement is reached only if all disputants agree to the terms; the noncoercive role of the mediator whose duty is to facilitate and manage the process using mediation specific skills and techniques, but is debarred from imposing a decision. Although a settlement agreement is valid in law, provision is included to obtain a decree of court, based on the terms of the settlement. A mediated settlement agreement can be set aside on an application made to court, on specific limited grounds which are provided for, including that it is offensive to the public policy of the country. If the parties are unable to agree on a settlement, a certificate of non-settlement is issued. The provisions of the law are based on international best practices and principles articulated in the 1988 UN Mediation Convention  (the Singapore Convention) and the UNCITRAL model law.

The popularity of mediation has grown for its value in being time efficient, cost effective and party centric. Parties have control over the outcome and have the space to discuss their concerns, fears and interests and need never agree to settle unless fully satisfied that settlement terms address their interests. Disputants are free to walk out of a mediation process at any time, if dissatisfied with the progress. The discussions are confidential and a valuable feature is that the process offers an opportunity to reduce acrimony which is prevalent in most disputes, and to restore fractured relationships which is very important in family  and  business related disputes. This benefit and the prospects for governments to reduce the cost of the administration of justice, by using mediation,  is articulated in the preamble to the 2018 UN Convention on International Settlement Agreements Resulting from Mediation (2018) which states that the use of mediation results in significant benefits.

 Pursuant to the interest generated within the country regarding the value of using Mediation for commercial dispute resolution, and heralding what we like to see as the initial steps of a Mediation boom in the country, several positive advancements have taken place –

*    Parties have opted to include mediation in the dispute resolution clause in contracts;

*    Given that mediating disputes requires  very specialised techniques and skills, many professionals, including predominantly Lawyers, have engaged in training programmes offered by international training bodies that offer accreditation;

*    Trained Mediators are engaged in an effort to form themselves as a professional Organisation;

*    Mediation  Advocacy training programmes have been held to train Lawyers on their niche role in the mediation process. That role is distinctly different to that of a court Lawyer who’s obligations are centred on an adversarial approach where the dispute is adjudicated in terms of the law alone.  Hence lawyers need training to be useful within a non-adversarial process which is party centric and has a focus on reaching a settlement, based on the interests of disputants.

*    Sri Lanka enacted the Recognition and Enforcement of International Mediated Settlement Agreements Act No. 5 of 2024 (the UN Mediation Convention Act) and ratified the Convention becoming the 14th country to do so. Sri Lanka will be seen as an investor friendly country in respect of dispute resolution where mediation is used, since it offers an enforcement regime which is recognised universally.

*    The landmark determination of the Supreme Court (SC SD 22 of 2025) in the challenge by the Bar Association to the constitutionality of the Mediation (Civil and Commercial Disputes) Bill, found that none of the provisions of the Bill were unconstitutional and gave a judicial sign off to statutory provisions that seek to ensure that mediation services are provided in this country, in a disciplined manner in compliance with universally accepted standards.

*    Perhaps, inspired by the statutory obligation imposed on judges to attempt pretrial settlement of disputes, in terms of the Small Claims Court Act and the Small Claims Court Procedure Act (both of 2022) and the Civil Procedure Code provisions on Pretrial Conference and Pretrial Orders, 125 District Judges were recently trained (with support from the ADB) in Mediation. The training provided a dual benefit – it provided training in  skills that are required to settle disputes and equally importantly, provided a comprehensive understanding of how mediation will function when judges themselves refer disputes for settlement by private mediators.

*    Trained Mediators are already conducting mediations with success.

*    A not-for-profit guarantee company, the International ADR Centre – www.iadrc.lk ) was established in 2018  as a joint venture of the Ceylon Chamber of Commerce and the Institute for the Development of Commercial Law & Practice (ICLP) to promote ADR and is actively engaged in promoting mediation through training, disseminating information and creating awareness among stakeholders, including the business sector.   In addition to the International ADR Centre, “Udecide”  is a project that promotes training of mediators and other activities that enrich the mediation culture.

*    Commercial Mediation has been included in the Masters level programme at the Colombo University;

*    The Sri Lanka Law College offers a component on Mediation in the Post Attorney Diploma programme, which commenced recently.

The private sector was actively engaged in the drafting of the  Mediation Bill under the leadership of the International ADR Centre, which held many stakeholder consultations to obtain feedback from those that were conversant with the subject. The Centre had previously assisted the government to draft the UN Mediation Convention Act (Act No. 5 of 2024).

Several international Organisations that previously provided for resolution of disputes by arbitration, have provided for institutional rules to provide mediation services. These include WIPO and the ICC. Specifically, in relation to Investor State dispute resolution (ISDR), the  International Bar Association (IBA) adopted its  Mediation  Rules in 2012 and ICSID (of the World Bank group) adopted its Mediation Rules in 2022.  UNCITRAL, which is currently working on reforming  ISDR, promotes mediation, observing that the use of mediation could reduce the costs of ISDS and also preserve relationships between the investor and the State. UNCITRAL has formulated provisions on and Guidelines for, Mediation for investor state dispute resolution.

(To be continued)

by Dhara Wijayatilake
Attorney-at-Law; Former Secretary to the Ministry of Justice; Director and Secretary General of the International ADR Centre.

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A Testament to the Sri Lankan family

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The passing of Dr. Devanesan Nesiah a few days ago brought back memories that spanned more than four decades. Devanesan signed the witness register at my marriage in 2002. It was a year of hope. The Ceasefire Agreement between the government and the LTTE had brought a respite from a war that had devastated the country for nearly two decades. The possibility of peace seemed real. It was fitting that Devanesan should be present on that occasion because his entire life was dedicated to building bridges across divides and seeking rational and humane solutions to conflict. He was a friend, mentor, and guide whose life embodied values that Sri Lanka, indeed the world, needs today.

In reflecting on Dr. Nesiah’s life, we need to be reminded that the forces that unite us as a people in Sri Lanka are stronger than those that divide us, and that the bonds of human affection can transcend even the deepest divisions of ethnicity, history and politics. I first met him in 1984. I had just had my very first newspaper article published in the Jaffna-based Saturday Review. The editor was Gamini Navaratne, a Sinhalese. This was a reminder that even during the darkest period of ethnic conflict, the bonds between communities remained strong. The article I had written was based on my encounters with the anti-Tamil violence of July 1983.

At that time, Dr Nesiah was the Government Agent of Jaffna. Tens of thousands of Tamil people who had fled violence in the south had been transported to the north by a government that had failed to protect them. He came up to me at an event, introduced himself, and told me that he liked what I had written. He also said that he would soon be leaving for Harvard University’s Kennedy School of Government and that we could meet there. Over the next three years, Devanesan and his wife Anita adopted me into their family.  I used to visit them two or three times a week, not only to be given meals by Anita but to discuss matters with Devanesan.  These included the academic papers and newspaper articles that were written. Later, Anita earned her PhD in religion and served on the boards of many civic organisations, including the National Peace Council.

Practical Solution

In 1992, we had both returned to work in Sri Lanka when Devanesan invited me to accompany him to Jaffna to celebrate the eightieth birthday of his father, K Nesiah, the distinguished educationist affectionately known as Professor Nesiah. The older Nesiah had been a leading member of the Jaffna Youth Congress. This remarkable movement championed complete independence from British rule, national unity, and the eradication of social inequalities based on caste and communal identity.

At a time when many feared that independence would lead to majoritarian domination, the leaders of the Youth Congress chose instead to place their faith in a shared Sri Lankan future. They believed that people from different communities could build a common nation while preserving their distinctive identities. So did Devanesan.  This vision remains relevant today. It needs to be actualized.

The tragedy of Sri Lanka’s post-independence history is not that diversity exists. Diversity exists in every society. The tragedy is that we often allow diversity to become a source of fear, though we share many of the same values of family, hospitality, respect for elders and compassion towards others. During our visit to Jaffna in 1992, we met representatives of the LTTE administration, including Raheem. The discussion turned to the controversial issue of merging the Northern and Eastern Provinces. Dr Nesiah argued that if the merger could not be achieved due to political opposition, it might be more rational to seek greater powers for provincial councils instead. Raheem disagreed.  Devanesan was interested in finding practical ways to achieve justice and coexistence. That was characteristic of him.

Devanesan Nesiah was a student of conflict and strategy. He became a doctoral student of Professor Thomas Schelling, who would later receive the Nobel Prize for his pioneering work on conflict and cooperation. Schelling’s insight was that even in the midst of conflict, there are usually common interests that adversaries share. Even adversaries locked in a struggle usually depend on each other for the outcome they each want. The challenge is to identify those common interests and build upon them. Conflict is not simply a contest between enemies. It is also a search for ways to coexist. Together as students and peace practitioners, we applied those theories to the Sri Lankan context to understand what was going on and to share that understanding with the Sri Lankan people.

Rational Empathy

Dr Nesiah spoke his mind, truth to power. He was a man of logic, rationality, and principle. His integrity came at a cost. His public service career experienced many ups and downs because he refused to accommodate irrational or corrupt demands. There were periods when he was sidelined into that administrative limbo known as the “pool” and assigned no substantive responsibilities for refusing to give in to political demands. Like the rest of his larger family, most notably the Hoole family of Jaffna, he would not abandon his principles. In 2018, to protest the action of President Maithripala Sirisena in sacking the then government he returned his Deshamanya Award (Pride of the Nation) national civil honourn which was soon thereafter overturned by the Supreme Court as being unconstitutional. His commitment was not to personal advancement, but to what he believed was right.

My wife Sumadhu recalls a story he told her. One day, while travelling on official duty, he told her how he had seen a thalagoya, a monitor lizard, trussed up and being taken away for slaughter. The sight of the creature’s suffering affected him deeply. He said he saw tears in its eyes and described the moment of awakening. From that day onwards, he gave up eating meat.

The story brings to mind the biblical story of the conversion of St Paul on the road to Damascus and the Buddhist exhortation, “May all living beings be well and happy.” But the deeper significance lies not in religious comparison. It lies in the awakening of empathy.

That was the essence of Dr Devanesan Nesiah’s worldview. The prejudices that society often imposes through ethnicity, religion, caste, or gender had little hold on him. He saw them as human constructs that often served to privilege some while excluding others. Such were his values that made him an extraordinary human being. Dr. Nesiah lived according to that understanding. He showed that integrity can survive amidst conflict. He reminded us that reason and compassion are not opposites but partners, that what unites us as Sri Lankans inhabiting our common island home has always been greater than what divides us, and we need to build our institutions accordingly.

I am proud that he was my friend. I am grateful that he was my mentor.

by Jehan Perera

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City of Dreams …Heartbeat of Colombo

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Enroute

If Colombo’s nightlife had a pulse, you’d find it 23 floors up, at Gatz, City of Dreams, Cinnamon Life.

The entertainment lounge has shed its old skin and stepped out supper-club style — think dim lights, clinking glasses, and live music that doesn’t ask you to choose between dinner and a show. You get both.

What’s more, at the new look Gatz the music never stops and it’s all happening seven nights a week … with live entertainment, and this is the scene, beat by beat:

Monday and Tuesday: Top Hats with Daniella/Naomi, from 7.00 pm onwards.

Sohan, Kamal Munasinghe (GM, Cinnamon Life) and Imran of
Funtime Entertainments

One of Colombo’s most sought-after bands is now a Monday-Tuesday ritual.

With a super repertoire, Top Hats can swing from lounge jazz to dancefloor fire. Big venues love them. Now Gatz gets to claim them.

Wednesday: Enroute with Gananath & Debbie – from 7.00 pm onwards.

Want New York at sunset? This is it. Gananath & Debbie transport you straight to the heady days of Frank Sinatra, Dean Martin, and Ray Charles …old-school cool, live and unfiltered.

Thursday to Sunday: Terry & the Big Spenders – from 8.00 pm onwards.

Terry & The Big Spenders

The crowd favourite. A super big band sound that owns the 70s, 80s and 90s.

If you’ve been waiting for horns, harmonies, and nostalgia with volume, Terry & the Big Spenders deliver it nightly. No wonder they’re a huge hit.

Gatz is now an entertainment lounge, in Supper Club style, with Happy Hour very day, from 6.00 pm to 8.00 pm because the night, they say, should start with a toast.

And, from July, weekends at the Gatz go global. Local and foreign guest stars will be around to entertain you. Gatz is certainly booking big.

Wow! That would be another exciting experience for those patronising the most talked about venue in town.

In charge of the new setup is our legendary entertainer/singer Sohan Weerasinghe, along with Imran of Funtime Entertainment.

The twosome, with invaluable assistance from the General Manager, Kamal Munasinghe, and the entire team at Cinnamon Life, have built Gatz into more than a venue. They have turned it into the “Heartbeat of the City.”

So come for happy hour. Stay for Terry’s horns, Sing-along with Enroute and Dance with Top Hats, all on the 23rd floor, and while Colombo sparkles below the bands will take you higher.

Remember, the heartbeat is loudest at Gatz.

Top Hats

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