Features
Jaffna’s very own Irishman: Fr. Charles Henry Lytton OMI
By Avishka Mario Senewiratne
Early days of the Irish Oblate
Born on May 25, 1847, Charles Henry Lytton hailed from Dublin, Ireland. Little is known of his childhood and early days. However, it is known that his mother lived until 1893 and he had no less than seven sisters. He received his education from a College run by the Oblates of Mary Immaculate in Dublin. After choosing to be a priest, 22-year-old Lytton joined the Anglo-Irish Province of Oblates. He passed the Oblate Novitiate in Sicklingball, Yorkshire in 1869. On September 12, 1870, he made his First Profession of Vows in Belmont. A year later, he made his Final Profession of Vows in Autun, France.
From 1871 to 1875 he did his scholastic studies in Autun. He was ordained by Msgr. Adolphe Perraud, Bishop of Autun (a Cardinal after 1893), on May 15, 1875. After his ordination, Fr. Lytton travelled back to Dublin to visit his family. Learning that he was to leave for Ceylon, a distant island colonised by the British, his mother and sisters were shattered.
On the day of his departure, his sisters and mother guarded his room so that he would not leave. However, during the night he quietly came out of his room and bade farewell to his mother. When his sisters woke up the next morning, they ran to the shore only to see him on a boat to the steamer which was to leave for Ceylon. Later, when his mother wrote a letter asking him to visit them, he responded in a letter saying: “You and I are good Christians and we will meet each other in heaven.”. A few months later, he would set foot for the first time in Ceylon on September 27, 1875. This was to serve the Vicariate of Jaffna under Msgr. Christopher Bonjean OMI.
Tough Start in Jaffna
Young Fr. Lytton was not all too excited with what he saw in Ceylon. Jaffna was plagued by a smallpox and cholera epidemic which spread to every nook and corner of the Peninsula, causing unprecedented suffering and deaths. In a letter dated May 15, 1876, to Fr. Joseph Fabre, Msgr. Bonjean writes: “Fr. Lytton has been struck by an eruption called ring-worm impetigo, which gives him little sleep, affects his general health and his morale too. Up to now, he has hardly learnt any Tamil. I do not know what to think of him.” (Perniola, (2005), The Catholic Church in Sri Lanka: The British Period, Vicariates of Colombo and Jaffna, 1864-1878, Volume V, p. 575)
For centuries, Jaffna had been domiciled by people from South India. Their language was Tamil, which goes back to ancient times. Not knowing Tamil or having no interest in learning the language and yet trying to work in Jaffna was nothing but a grave error. Fr. Lytton failed to understand this as a young missionary. His relationship with Bishop Bonjean was soon marred by it. His lack of interest in missionary work, propelled by his illness, weakened him gradually.
Soon, he avoided meals and neglected his health. To make matters worse, he had fallen out of favour with Bishop Bonjean. By June 1876, Fr. Lytton who had hardly been in Ceylon for nine months, had opted to leave. Following are some extracts of a letter by Msgr. Bonjean to his Vicar General, Fr. Dominique Pulicani OMI: “Just now I have received another letter from Fr. Lytton, who has been reasonable and made up his mind to go away since he has concluded that he cannot exercise his ministry in this country… If this young man has fully made up his mind to leave us, I do not see what interest we might have to retain him.” (Ibid., p. 589)
In a letter dated July 14, 1876, Bp. Bonjean residing in the outskirts of Vanni wrote to Fr. Fabre: “One day in the presence of all the Fathers, I said I would test the two new priests on their knowledge of Tamil. Then Fr. Lytton replied, ‘We must live before we learn Tamil’… this Father was morally rather than physically ill. So, I called him a little later and, in the course of the conversation, he told me in a very decisive manner that he cannot live in Ceylon, that he cannot cope with the climate, the food, the people, the ministry. He recalled to me that he had told me at our very first interview, that he never had any vocation for the foreign missions, and still less for Ceylon and that before his departure told Your Paternity that he could not remain at all.” (Ibid., p. 597)
The above extract shows how much prejudice young Fr. Lytton had for Ceylon. He was one of the first Irish priests to arrive in Ceylon. He must have assumed that knowing English and French might be adequate in Ceylon. One must remember that Ireland and England had a rivalry for centuries. The Irish people were somewhat oppressed by the dominant English, in their neighbourhood and elsewhere. What was manifested in Fr. Lytton was what one would call the ‘prejudice of the oppressed’. This is quite understandable, yet by no means justifiable.
Though Bishop Bonjean seemed to have encouraged Lytton’s departure, Bishop Bonjean realised what the young priest was going through. As a result, Bonjean the firm administrator laid off his usual ways, came to Fr. Lytton as a paternal guide and instructed him gently to rectify his mistakes. He counselled him and encouraged him towards a spiritual life over temporal affairs.
Inspired by his Superior, Fr. Lytton radically changed his ways. Msgr. Bonjean asked Fr. Fabre to write to Fr. Lytton, encouraging him to get on with his ministry. In a letter dated December 11, 1876, to Fr. Fabre, Bp. Bonjean stated: “Fr. Lytton is all right. I have him entirely under my control and I hope that we’ll be able to record a complete and definitive victory.” (Ibid p. 616) By February 1877, Fr. Lytton was busy, seriously studying Tamil. In April, Bp. Bonjean stated the following to Fr. Fabre: “Fr. Lytton has overcome his difficulties; he begins to speak Tamil and this will enable him not to yield to discouragement as he did in the past.” (Ibid., p. 626)
Success in Jaffna
With time, Fr. Lytton was well accustomed to the people of Jaffna. Despite the weary plague continuing, he cherished working for the people. From his utter reluctance to work for those poor souls, he had within a few months converted to the extent that the people witnessed his work as a ‘veritable ministering angel’. Fr. Lytton initially served as the Parish Priest of Kayts and then Valigamam East (Tholagatty) from 1875 to 1882. In 1882, he was allowed to serve in a College. This was St. Patrick’s College, Jaffna. Started as Jaffna Catholic English School by Msgr. Orazio Bettacchini in 1850, St. Patrick’s College was renamed and managed by the Oblates in 1881 and Fr. John Smythe was appointed as the first Rector.
Fr. Lytton was able to successfully serve as a teacher and educator after years of work in missions. During this time, he was able to build a Catholic Library in Jaffna. Undoubtedly, working for a College was his forte. When Bonjean was appointed by Papal Decree to head the Southern Vicariate in 1883, he had to leave Jaffna along with a group of priests including Smythe. Hence, Fr. Lytton was appointed as the second Rector of St. Patrick’s College.
His brief tenure as Rector of St. Patrick’s was a very successful endeavour. Fr. Lytton advocated for elocution and music. It was said that during his time, the boys of St. Patrick’s spoke a ‘different English’ from those of any other school in Jaffna. ((Jesuthasan, Philip, (2001) op. cit., Volume 2, part 1, p. 168) He stressed the importance of discipline to both teachers and students alike. He was much appreciated for his ability in character building, tactfully solving the problems of the youth and ensuring that they attain downright manliness.
For these reasons, his workings have been labelled as the ‘Lytton tradition’ at St. Patrick’s College. (St. Patrick’s Annual, 1925, p. 88) However, in 1885, Fr. Lytton came into a certain conflict with the Government, regarding an issue connected with the examinations. This drastically resulted in a decline in his authoritative role as Rector. As the number of students plummeted to a mere 160 in 1886, his role became untenable. (Boudens, Robrecht OMI, (1979), Catholic Missionaries in a British Colony: Success and Failures in Ceylon 1796-1893, p. 157)
A true supporter of the people of Jaffna
Despite his unfortunate exit from St. Patrick’s, Fr. Lytton’s reputation did not decline for he, by then, was known to be a ‘people’s presbyter’. In 1887, his leadership and pragmatic skills were much in demand with yet another outbreak of cholera in the peninsula. This was more severe than the previous epidemic. To make matters worse, there was a shortage of medical practitioners and sanitary facilities were poor in Jaffna. Fr. Lytton and his confreres would perform the tasks of physician, nurse and overseer. Visiting the victims courageously, he administered to the sick and buried the dead. His genuine concern for the welfare of the suffering people spread across the region in no time. What was more heart-warming to learn was that he treated all those who were in need, irrespective of their faith. By the time the epidemic faded away, Fr. Lytton had won the hearts of his people.
For many years, he had noticed that the Jaffna peninsula was severely neglected when compared to the rest of the country and that it was overpopulated. Furthermore, though the Vanni area was blessed with water and rich soil, there were no toilets. Transportation through thick forests and narrow roads would severely dampen any kind of business activity. He realised that the people of the North were living a life far different from those of the South.
Studying these serious problems, Fr. Lytton was convinced that the creation of a railway line to the North, joining it to the South of the country, might solve the issues of the people of the North. Though the idea to build a Northern Railway line was the brainchild of Fr. Michael Murphy OMI who had agitated for it, his untimely death resulted in Fr. Lytton having to campaign solo. Convinced by his plausible theory, he interviewed several people and addressed the issue outspokenly in public (Martyn, John, (1923) Notes on Jaffna, Jaffna, pp. 237, 279)
Despite his indomitable will and imposing personality, he was not short of adversaries. Though his intention was honourable, some rejected it and ridiculed it as the ‘Railway to the Moon’. Fr. Lytton’s campaign to instigate the railway line started in the late 1880s. However, it would take no less than 15 years to see the work begin. Despite the opposition of powerful detractors, his resolve remained equally powerful. In 1891, Fr. Lytton was called to join the Archdiocese of Colombo. Archbishop Bonjean had planned to start a Catholic College and wanted no one else but Fr. Lytton to collaborate with him.
Fr. Lytton’s sense of loss over Jaffna was as difficult for him to bear as it was for the people of the peninsula. After a reluctant start as a missionary, he had toiled for 16 years in Jaffna, and by the time of his departure, ‘Fr. C.H. Lytton’ was a household name. A deputation of Catholics, Protestants, Hindus and Muslims in Jaffna went to meet Msgr. Andrew Melizan OMI, the Bishop of Jaffna, with a request to retain Fr. Lytton. Knowing that Bishop Melizan would not change his decision, they organised a demonstration in honour of Fr. Lytton at the Catholic Library. In a letter dated April 17, 1891, to Fr. L. Soullier OMI, Bishop Melizan writes the following:
“I think I have already mentioned to you that Mgr. Bonjean yielding to the obsessions of the inhabitants of Colombo, has decided to establish a College like the one of Jaffna.; for this, he has asked me for Fr. Lytton, to launch the enterprise. Though it costs me a good deal to lose such a priest, I have consented on condition that he replaces him with a good missionary.” (Perniola, (2009), The Catholic Church of Sri Lanka: The Diocese of Jaffna, 1887-1923, Volume 12, p. 50) The missionary who replaced Fr. Lytton in Jaffna was Fr. L.G. Farbos O.M.I.
When the hour of Fr. Lytton’s departure to Colombo came a great concourse of people, comprising all communities, escorted him to the steamer Lady Havelock. Though he was more involved with the affairs of starting St. Joseph’s in Colombo, once he befriended Sir Joseph West Ridgeway, he knew that the matter about the railway line could be achieved too. Furthermore, he readily received the support of John Ferguson, the Editor of the Ceylon Observer to publish his reasonable demands on the railway line.
When Fr. Lytton visited England, he directly approached Joseph Chamberlain, the Secretary of State to the Colonies and explained the significance of the railway line. A few years later, the first stage of the railway was completed but it was only in 1904 that the Jaffna railway line became a reality. When Sir Frederick Saunders visited Ceylon, he made one condition, namely that if he were to travel to the North by train, he should be accompanied by Fr. Lytton. And so, it was. The two of them were warmly welcomed and all were in high spirits. When Fr. Lytton first visited the Railway Station of Jaffna, the following address was made to honour him:
“A grateful people offer you a hearty welcome on the occasion of your first visit to Jaffna, after the opening of the Northern Railway. We missed you greatly when the first section of the Railway was opened in 1902, but we rejoice in the opportunity given now to congratulate you face-to-face on the greatest achievement of your life and to tell you how thankful we are for a boon we owe in the first instance to you. It was you that first conceived the idea of a Railway to Jaffna and it is you who was in the forefront of the battle, with the energy and persistence characteristic of your race, and you have had the satisfaction of proving that your scheme was no tantalising vision, and that was called a Railway to the Moon, was one of the most sensible things a government could do, to benefit a most deserving and loyal section of His Majesty’s subjects.
“Thanks to your unceasing efforts and the earnest sympathy and support of noble-hearted gentlemen, among whom Sir F.R. Saunders and the Hon. P. Ramanathan stand foremost, the isolated North has been brought near to the seat of the Government, the way opened for the development of the vast resources of the Vanni and a clear source of the profit shown to a diffident Government.” (Blue and White, (1925), Volume 21, p. 7)
Fr. C.H. Lytton’s work in Colombo was as successful as that of Jaffna. It was he who gathered a number of local benefactors to establish St. Joseph’s College and once funds were short, he went back to Europe. This was to find more benefactors as well as a quality set of teachers. This he did with great success and saw that the College would start on a high note in 1896.
After being the Vice-Rector of the College for 14 years, he served as Rector between 1910 and 1912. Though he lost a limb towards the end of his life he played an important role as the military chaplain of Colombo. It was he founded many workers’ movements and the St. Vincent de Paul Society in Colombo. In December 1924, Fr. Lytton passed away at 74, after nearly half a century in an island nation, he considered his own.
avishkamario@gmail.com
Features
Rebuilding Sri Lanka: 78 Years of Independence and 78 Modules of Reform
“The main theme of this year’s Independence Day is “Rebuilding Sri Lanka,” so spoke President Anura Kumara Dissanayaka as he ceremonially commemorated the island’s 78th independence anniversary. That was also President AKD’s second independence anniversary as President. Rebuilding implies that there was already something built. It is not that the NPP government is starting a new building on a vacant land, or whatever that was built earlier should all be destroyed and discarded.
Indeed, making a swift departure from NPP’s usual habit of denouncing Sri Lanka’s entire post independence history as useless, President AKD conceded that “over the 78 years since independence, we have experienced victories and defeats, successes and failures. We will not hesitate to discard what is harmful, nor will we fear embracing what is good. Therefore, I believe that the responsibility of rebuilding Sri Lanka upon the valuable foundations of the past lies with all of us.”
Within the main theme of rebuilding, the President touched on a number of sub-themes. First among them is the he development of the economy predicated on the country’s natural resources and its human resources. Crucial to economic development is the leveraging of our human resource to be internationally competitive, and to be one that prioritises “knowledge over ignorance, progress over outdated prejudices and unity over division.” Educational reform becomes key in this context and the President reiterated his and his government’s intention to “initiate the most transformative era in our education sector.”
He touched on his pet theme of fighting racism and extremism, and insisted that the government “will not allow division, racism, or extremism and that national unity will be established as the foremost strength in rebuilding Sri Lanka.” He laid emphasis on enabling equality before the law and ensuring the supremacy of the law, which are both necessary and remarkable given the skepticism that is still out there among pundits
Special mention was given to the Central Highlands that have become the site of repeated devastations caused by heavy rainfall, worse than poor drainage and inappropriate construction. Rebuilding in the wake of cyclone Ditwah takes a special meaning for physical development. Nowhere is this more critical than the hill slopes of the Central Highlands. The President touched on all the right buttons and called for environmentally sustainable construction to become “a central responsibility in the ‘Rebuilding Sri Lanka’ initiative.”. Recognizing “strong international cooperation is essential” for the rebuilding initiative, the President stated that his government’s goal is to “establish international relations that strengthen the security of our homeland, enhance the lives of our people and bring recognition to our country on a new level.”
The President also permitted himself some economic plaudits, listing his government’s achievements in 2025, its first year in office. To wit, “the lowest budget deficit since 1977, record-high government revenue after 2006, the largest current account balances in Sri Lanka’s history, the highest tax revenue collected by the Department of Inland Revenue and the sustained maintenance of bank interest rates at a long-term target, demonstrating remarkable economic stability.” He was also careful enough to note that “an economy’s success is not measured by data alone.”
Remember the old Brazilian quip that “the economy is doing well but not the people.” President AKD spoke to the importance of converting “the gains at the top levels of the economy … into improved living standards for every citizen,” and projected “the vision for a renewed Sri Lanka … where the benefits of economic growth flow to all people, creating a nation in which prosperity is shared equitably and inclusively.”
Rhetoric, Reform and Reality
For political rhetoric with more than a touch of authenticity, President AKD has no rival among the current political contenders and prospects. There were pundits and even academics who considered Mahinda Rajapaksa to be the first authentic leadership manifestation of Sinhala nationalism after independence, and that he was the first to repair the rupture between the Sri Lankan state and Sinhala nationalism that was apparently caused by JR Jayewardene and his agreement with India to end the constitutional crisis in Sri Lanka.
To be cynical, the NPP or AKD were not the first to claim that everything before them had been failures and betrayals. And it is not at all cynical to say that the 20-year Rajapaksa era was one in which the politics of Sinhala nationalism objectively served the interests of family bandyism, facilitated corruption, and enabled environmentally and economically unsustainable infrastructure development. The more positive question, however, is to ask the same pundits and academics – how they would view the political authenticity of the current President and the NPP government. Especially in terms of rejecting chauvinism and bigotry and rejuvenating national inclusiveness, eschewing corruption and enabling good governance, and ensuring environmental stewardship and not environmental slaughter.
The challenge to the NPP government is not about that it is different from and better than the Rajapaksa regime, or than any other government this century for that matter. The global, regional and local contexts are vastly different to make any meaningful comparison to the governments of the 20th century. Even the linkages to the JVP of the 1970s and 1980s are becoming tenuous if not increasingly irrelevant in the current context and circumstances. So, the NPP’s real challenge is not about demonstrating that it is something better than anything in the past, but to provide its own road map for governing, indicating milestones that are to be achieved and demonstrating the real steps of progress that the government is making towards each milestone.
There are plenty of critics and commentators who will not miss a beat in picking on the government. Yet there is no oppositional resonance to all the criticisms that are levelled against the government. The reason is not only the political inability of the opposition parties to take a position of advantage against the government on any issue where the government is seen to be vulnerable. The real reason could be that the criticisms against the government are not resonating with the people at large. The general attitude among the people is one of relief that this government is not as corrupt as any government could be and that it is not focused on helping family and friends as past governments have been doing.
While this is a good situation for any government to be in, there is also the risk of the NPP becoming too complacent for its good. The good old Mao’s Red Book quote that “complacency is the enemy of study,” could be extended to be read as the enemy of electoral success as well. In addition, political favouritism can be easily transitioned from the sphere of family and friends to the sphere of party cadres and members. The public will not notice the difference but will only lose its tolerance when stuff hits the fan and the smell becomes odious. It matters little whether the stuff and the smell emanate from family and friends, on the one hand, or party members on the other.
It is also important to keep the party bureaucracy and the government bureaucracy separate. Sri Lanka’s government bureaucracy is as old as modern Sri Lanka. No party bureaucracy can ever supplant it the way it is done in polities where one-party rule is the norm. A prudent approach in Sri Lanka would be for the party bureaucracy to keep its members in check and not let them throw their weight around in government offices. The government bureaucracy in Sri Lanka has many and severe problems but it is not totally dysfunctional as it often made out to be. Making government efficient is important but that should be achieved through internal processes and not by political party hacks.
Besides counterposing rhetoric and reality, the NPP government is also awash in a spate of reforms of its own making. The President spoke of economic reform, educational reform and sustainable development reform. There is also the elephant-in-the-room sized electricity reform. Independence day editorials have alluded to other reforms involving the constitution and the electoral processes. Even broad sociopolitical reforms are seen as needed to engender fundamental attitudinal changes among the people regarding involving both the lofty civic duties and responsibilities, as well as the day to day road habits and showing respect to women and children using public transport.
Education is fundamental to all of this, but I am not suggesting another new module or website linkages for that. Of course, the government has not created 78 reform modules as I say tongue-in-cheek in the title, but there are close to half of them, by my count, in the education reform proposals. The government has its work cut out in furthering its education reform proposals amidst all the criticisms ranged against them. In a different way, it has also to deal with trade union inertia that is stymieing reform efforts in the electricity sector. The government needs to demonstrate that it can not only answer its critics, but also keep its reform proposals positively moving ahead. After 78 years, it should not be too difficult to harness and harmonize – political rhetoric, reform proposals, and the realities of the people.
by Rajan Philips
Features
Our diplomatic missions success in bringing Ditwah relief while crocodiles gather in Colombo hotels
The Sunday newspapers are instructive: a lead story carries the excellent work of our Ambassador in Geneva raising humanitarian assistance for Sri Lanka in the aftermath of Ditwah. The release states that our Sri Lankan community has taken the lead in dispatching disaster relief items along with financial assistance to the Rebuilding Sri Lanka fund from individual donors as well as members of various community organizations.
The International Federation of Red Cross and Red Crescent Societies In Geneva had initially launched an appeal for Swiss francs CHF 5 million and the revised appeal has been tripled to CHF 14 million to provide life saving assistance and long term resilience building for nearly 600,000 of the most vulnerable individuals; the UN office for Coordination of Humanitarian Affairs has contributed US$4.5 million; the WHO has channeled US$175,000; In addition, our mission is working closely with other UN and International organizations in Geneva for technical support to improve disaster preparedness capacity in the long term in Sri Lanka such as through enhanced forecasting to mitigate risks and strengthen disaster preparedness capacities.
In stark contrast it is ironic to see in the same newspaper, a press release from a leading think tank in Colombo giving prominence to their hosting a seminar in a five star hotel to promote the extraction of Sri Lanka’s critical minerals to foreign companies under the guise of “international partners”. Those countries participating in this so called International Study Group are Australia, India, Japan and the US, all members of a regional defence pact that sees China as its main adversary. Is it wise for Sri Lanka to be drawn into such controversial regional arrangements?
This initiative is calling for exploitation of Sri Lanka’s graphite, mineral sands, apatite, quartiz, mica and rare earth elements and urging the Government to introduce investor friendly approval mechanisms to address licencing delays and establish speedy timelines. Why no mention here of the mandatory Environment Impact Assessment (EIA) or traditional public consultations even though such extraction will probably take place in areas like Mannar with its mainly vulnerable coastal areas? Is it not likely that such mining projects will renew commotion among poor mainly minority communities already badly affected by Ditwah?
It would be indeed pertinent to find out whether the think tank leading this initiative is doing so with its own funds or whether this initiative is being driven by foreign government funds spent on behalf of their multinational companies? Underlying this initiative is the misguided thinking defying all international scientific assessments and quoting President Trump that there is no global climate crisis and hence environmental safeguards need not be applied. Sri Lanka which has experienced both the tsunami and cyclone Ditwah is in the eye of the storm and has been long classified as one of the most vulnerable of islands likely to be effected in terms of natural disasters created by climate change.
Sri Lanka’s mining industry has so far been in local hands and therefore it has been done under some due process protecting both local workers involved in handling hazardous materials and with some revenue coming to the government. What is now being proposed for Sri Lanka is something in the same spirit as President Donald Trump visualized for redeveloping Gaza as a Riviera without taking into consultation the wishes of the people in that land and devoid of any consideration for local customs and traditions. Pity our beautiful land in the hands of these foreigners who only want to exploit our treasure for their own profit and leave behind a desolate landscape with desperate people.
by Dr Sarala Fernando
Features
The Architect of Minds – An Exclusive Interview with Professor Elsie Kothelawala on the Legacy of Professor J. E. Jayasuriya
This year marks a significant milestone as we commemorate the 35th death anniversary of a titan in the field of education, Professor J. E. Jayasuriya. While his name is etched onto the covers of countless textbooks and cited in every major policy document in Sri Lanka, the man behind the name remains a mystery to many. To honour his legacy, we are joined today for a special commemorative interview. This is a slightly expanded version of the interview with Professor Elsie Kothelawala. As a former student who rose to become a close professional colleague, she offers a rare, personal glimpse into his life during his most influential years at the University of Peradeniya.
Dr. S. N. Jayasinghe – Professor Kothelawala, to begin our tribute, could you tell us about the early years of Professor J. E. Jayasuriya? Where did his journey start?
Prof. Elsie Kothelawala – He was born on February 14, 1918, in Ahangama. His primary education actually began at Nawalapitiya Anuruddha Vidyalaya. He then moved to Dharmasoka College in Ambalangoda and eventually transitioned to Wesley College in Colombo. He was a brilliant student, in 1933, he came third in the British Empire at the Cambridge Senior Examination. This earned him a scholarship to University College, Colombo, where he graduated in 1939 with a First-Class degree in Mathematics.
Q: – His professional rise was meteoric. Could you trace his work life from school leadership into high academia?
A: – It was a blend of school leadership and pioneering academia. At just 22, he was the first principal of Dharmapala Vidyalaya, Pannipitiya. He later served as Deputy Principal of Sri Sumangala College, Panadura.
A turning point came when Dr. C.W.W. Kannangara invited him to lead the new central school in the Minister’s own electorate, Matugama Central College. Later, he served as Principal of Wadduwa Central College. In 1947, he traveled to London for advanced studies at the Institute of Education, University of London. There, he earned a Post Graduate Diploma in Education and a Master of Arts in Education. Upon returning, he became a lecturer in mathematics at the Government Teachers’ Training College in Maharagama. He joined the University of Ceylon’s Faculty of Education as a lecturer in 1952 and later, in 1957, he advanced to the role of Professor of Education. Professor J. E. Jayasuriya was the first Sri Lankan to hold the position of Professor of Education and lead the Department of Education at the University of Ceylon.
The commencement of this department was a result of a proposal from the Special Committee of Education in 1943, commonly known as the Kannangara Committee.
Q: – We know he left the university in 1971. Can you tell us about his work for the United Nations and UNESCO?
A: – That was a massive chapter in his life. After retiring from Peradeniya, he went global. He moved to Bangkok to serve as the Regional Advisor on Population Education for UNESCO. He spent five years traveling across Asia, to countries like Pakistan, the Philippines, Indonesia, and Malaysia, helping them build their educational frameworks from the ground up.
Even after that, his relationship with the United Nations continued. He returned to Sri Lanka and served as a United Nations Advisor to the Ministry of Education for two years. He was essentially a global consultant, bringing the lessons he learned in Sri Lanka to the rest of the world.
Q: – How did you personally come to know him, and what was the nature of your professional relationship?
A: – I first encountered him at Peradeniya during my Diploma in Education and later my MA. He personally taught me Psychology, and I completed my postgraduate studies under his direct supervision. He was notoriously strict, but it was a strictness born out of respect for the subject. The tutorials were the highlight. Every day, he would select one student’s answer and read it to the class. It kept us on our toes! He relied heavily on references, and his guidance was always “on point.” After my MA, he encouraged me to apply for a vacancy in the department. Even as a lecturer, he supervised me, I had to show him my lecture notes before entering a hall.
Q: – He sounds quite imposing! Was there any room for humor in his classroom?
A: – He had a very sharp, dry wit. Back then, there was a fashion where ladies pinned their hair in high, elaborate piles. He once remarked, “Where there is nothing inside, they will pile it all up on the outside.” Needless to say, that hairstyle was never seen in his class again!
Q: – Looking at the 1960s and 70s, what reforms did he promote that were considered innovative for that time?
A: – As Chairman of the National Education Commission (1961), he was a visionary. He promoted the Neighborhood School Concept to end the scramble for prestige schools. He also proposed a Unified National System of education and argued for a flexible school calendar. He believed holidays should vary by region, matching agricultural harvest cycles so rural children wouldn’t have to miss school.
Q: – One of his major contributions was in “Intelligence Testing.” How did he change that field?
A: – He felt Western IQ tests were culturally biased. He developed the National Education Society Intelligence Test, the first standardized test in national languages, and adapted the Raven’s Non-Verbal Test for Sri Lankan children. He wanted to measure raw potential fairly, regardless of a child’s social or linguistic background.
Q: – How would you describe his specific contribution to the transition to national languages in schools?
A: – He didn’t just support the change, he made it possible. When English was replaced as the medium of instruction, there was a desperate lack of materials. He authored 12 simplified Mathematics textbooks in Sinhala, including the Veeja Ganithaya (Algebra) and Seegra Jyamithiya (Geometry) series. He ensured that “language” would no longer be a barrier to “logic.”
Q: – After his work with the UN and UNESCO, why did he become known as the “Father of Population Education”?
A: – While in Bangkok, he developed the conceptual framework for Population Education for the entire Asian region. He helped dozens of countries integrate population dynamics into their school curricula. He saw that education wasn’t just about reading and writing, it was about understanding the social and demographic realities of one’s country.
Q: – Madam, can you recall how Professor Jayasuriya’s legacy was honoured?
A: – Professor Jayasuriya was truly a unique personality. He was actually one of the first Asians to be elected as a Chartered Psychologist in the U.K., and his lectures on educational psychology and statistics were incredibly popular. During his time at the University of Ceylon, he held significant leadership roles, serving as the Dean of the Faculty of Arts and even as acting Vice Chancellor. His impact was so profound that the Professor J. E. Jayasuriya Memorial Lecture Theatre at the Faculty of Education in Peradeniya was named in his honor.
Beyond his institutional roles, he received immense recognition for his service, including honorary D. Lit and D. Sc degrees from the University of Colombo and the Open University, respectively. Perhaps his most global contribution was his ‘quality of life’ approach to population education developed for UNESCO in the mid-1970s. As O. J. Sikes of UNFPA noted in the International Encyclopedia on Education, it became the predominant teaching method across Asia and is still considered the fastest-growing approach to the subject worldwide.
Q: – Finally, what is the most profound message from his life that today’s educators and policymakers should carry forward?
A: – The lesson is intellectual integrity. When the government’s 1964 White Paper distorted his 1961 recommendations for political gain, he didn’t stay silent, he wrote Some Issues in Ceylon Education to set the record straight.
He believed education was a birthright, not a competitive filter. Today’s policymakers must learn that education policy should be driven by pedagogical evidence, not political expediency. As our conversation came to a close, Professor Elsie Kothelawala sat back, a reflective smile on her face. It became clear that while Professor J. E. Jayasuriya was a man of rigid logic, and uncompromising discipline, his ultimate goal was deeply human, the upliftment of every Sri Lankan child.
Thirty-five years after his passing, his presence is still felt, not just in the archives of UNESCO or the halls of Peradeniya, but in the very structure of our classrooms. He was a pioneer who taught us that education is the most powerful tool for social mobility, provided it is handled with honesty. As we commemorate this 35th memorial, perhaps the best way to honor his legacy is not just by remembering his name, but by reclaiming his courage, the courage to put the needs of the student above the convenience of the system.
Professor Jayasuriya’s life reminds us that a true educator’s work is never finished, it lives on in the teachers he trained, the policies he shaped, and the national intellect he helped ignite.
by the Secretary J.E.Jayasuriya Memorial Foundation : Dr S.N Jayasinghe
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