Features
Maitriya Hall – Its History and Heritage
by Prof Manouri Senanayake, President Servants of the Buddha
Nestled behind the Mettarama temple in Lauries Road Bambalapitiya and accessed through the gates of the hallowed temple, in the shade of a leafy environment sits the stately building “Maitriya Hall”. The tangible and physical character of this place is fully understood only if experienced. Walking in through the arched doorways of this historic building one is embraced by an immense sense of peace and quietude, which belies the fact one is the midst of the city with its hustle and bustle.
This week in April 2023, the Maitriya Hall completes 120 years of fulfilling the purpose it was built for – that of disseminating the Buddha’s teachings, in English. The anniversary event is an opportune moment to reflect on the significance and value of this Hall and its unique historical, architectural and spiritual aspects.
Historical details
In the late 1880s a few Buddhist families in Bambalapitiya were concerned their offspring were not exposed to the Buddha’s teachings and erected a “Bana Maduwa accessed through a narrow gravel path”.(1) The Dhamma Talks intermittently held here took a meteoric rise when this group invited a brilliant young scholarly monk, Pelene Vajiragnana Thera, to reside at the site. The transformation of this preaching hall or Dharma Sala to ‘Siri Vajiraramaya’, the world renowned bastion of the Buddha Sasana, is history well known.
As recorded by Dr. Ananda Soysa a son of a member of this history-making group, ‘within the small group of devotees it was Mr. J.E.R. Pereira who made the momentous invitation to the Most Venerable Pelene Vajiragnana Thera’. (1). Others in the group were G.J Silva, W.J. Soysa, W.A.de Silva, Simon Alwis and G.G.M. Silva.(1). As a young boy in the late 1920s Dr Soysa carried a lantern ahead of the monks as they traversed the footpath that was snake infested. Today this narrow path is the traffic burdened Vajira Road in Colombo 4.
A few years later, it was the same John Ellenson Richard Pereira (J.E.R. Pereira) who steered the construction of Maitriya Hall, a parallel venture to cater to the English educated residents of Colombo. Well preserved documents show that in 1899 Mr. J.E.R. Pereira founded the Buddhist Aid Association comprising of “thirteen like-minded Buddhists” who jointly funded the purchase of a piece of land in Lauries Road. Their aim was “to establish a school room to teach Western languages to Buddhist monks” and to provide a hall “for the study and promulgation of Buddhism, in English”.
Around this time, in 1900, Allan Bennett, a young scientist from London, arrived in Sri Lanka (Ceylon) in search of the Dhamma, having read the Light of Asia. He befriended Dr. Cassius Pereira, a son of the Pereira family. The dearth of monks with ability to teach in English was spotlighted when the need arose to find a teacher adept at imparting both Pali and the Dhamma to Allan Bennett. The search succeeded and the student made amazing progress under the tutelage of Venerable Weragampitiye Revata Maha Thera, an erudite monk in Kamburugamuwa. Allan Bennett who grasped Pali in the exceedingly short space of six months proceeded to get ordained. (2)
There is no doubt Allan Bennett played a major role in influencing Mr. J.E.R. Pereira to build a large Hall to replace the existing small thatched roofed building they had purchased. The new building cost Rs. 6,000. Mr and Mrs J.E.R. Pereira were the prime donors with Jeannie Mary Pereira, wife of J.E.R. Pereira laying its foundation stone.
The hall was ceremonially opened on April 25, 1903. As reported in Sarasavi Sandaresa Venerables Hikkaduwe Sri Sumangala, Mahagoda Gnanissara, and Dodanduwe Piyaratana Theras were at the head table. Having ordained in Myanmar, Allan Bennett returned as Bhikkhu Ananda Maitriya, and after paying obeisance to the three senior monks he addressed the gathering. Thereafter Bhikkhu Ananda Maitriya delivered talks every Sunday evening until he bid farewell to a tearful crowd after speaking on “Right Living”. The stirring speeches he delivered led Mr. J.E.R. Pereira to name the hall “Maitriya Dharma Sala” .
Elizabeth Harris author, researcher and Buddhist scholar reports “the audience was mesmerized at seeing a white person in robes”. Bhikkhu Ananda Maitriya, later also known as Ananda Metteyya and Ananda M was the second Englishman ever, to be ordained as a Buddhist monk. It is noteworthy that in 1908, Bhikkhu Ananda Maitriya went on to become the “First British Emissary of Buddhism to England” (3).
The hall functioned as a school for Ceylonese and Burmese monks with a specially engaged teacher and was open to the public on Sundays for a morning session at 8 am and at 6 pm in the evening. The world’s first international Buddhist Journal, the Illustrated Quarterly Review published in Rangoon Burma in 1903 states in its account on Ceylon:
“Some 25 Bhikkhus, Sinhalese and Burmese attend the school for monks in
Maitriya Dharmasala. The school is rapidly gaining in popularity amongst the
Bhikkhus who are quick to see the advantages to be obtained from the course of instructions. There are more applicants for studentship than can be admitted at
the present state of the finances, at their disposal. We would urge upon our
brothers in Ceylon the extreme importance of this work- for the preservation of
their Religion and the advancement of their Sanga”. (4)
A later issue of the same journal mentions :
” The Hall was willingly lent by the Trustees to the Director of Public Instruction for holding of the Government Examinations in Pali, Sinhalese and Sanskrit. These
Examinations are a new departure on the part of the Government and is to be
congratulated on at last embarked on this very important work”.
Mr. J.E.R. Pereira passed away in 1919. Two years later his son Dr. Cassius Pereira revamped Buddhist Aid Association and renamed it he Servants of the Buddha. This was on April 16, 1921. Maitriya Hall remained the headquarters of the Servants of the Buddha from its inception in 1921 to date i.e. for over 102 years.
The Founder and First President of Servants of the Buddha was Dr Cassius Pereira, son of J.E.R. Pereira, who later joined the Order as Ven. Kassapa; with both first and higher ordinations held on the same day at Vajiraramaya. Ven. Kassapa then became the Patron of Servants of the Buddha. The close friendship of Dr. Cassius Pereira and Bhikkhu Ananda Maitriya continued until the latter passed away in England at age 50 years.
The close ties the Pereira family had with the Hall and the Servants of the Buddha, spanned over three generations. J.E.R. Pereira created Maitriya Hall (1903); his son Cassius Pereira Founded the Servants of the Buddha (1921) and served as President for a total of 27 years. Next was Dr Cassius Pereira’s son, Crown Counsel Ananda Pereira who took up the mantle of President (1956) and rendered yeoman service for 12 years maintaining strong links with the Sanga, until his untimely demise in 1968.
The family grave of the Pereira family is in General Cemetery Kanatte in Colombo.
Although in the Christian section the Headstone has Buddhist Insignia. A swastika mounts the column bearing the names on both sides of the plinth, starting with J.E.R. Pereira. We are grateful to Dilky Pereira a direct descendent and a Buddhist domiciled in Australia, for the family photograph.
Architectural features
The Maitriya Dharmasala was built when the country was under British rule. At first glance it resembles a church. Given that many churches were built near Buddhist temples at the time, the uninitiated may think this building’s origin was as a church. Nothing could be further from the truth.
This Hall was purpose built as a House of Dhamma. Its resemblance to a church signifies the Universality of the Buddha’s Teachings which is not restricted to a race, colour or any other barrier. The Hall was also meant to attract and “wean Buddhists back to the religion of their forefathers”.
Human behaviour in Ceylon at the time, is described by Bhikkhu Ananda Maitriya as follows. “Westernised Ceylonese, who mostly wear European clothes, dislike going to hear the Dhamma preached in temples, where they have to sit on the ground. The Maitriya Dharmasala obviates this where benches are provided.”
Extracts from Deeds researched by Mr Sinha Basnayake state: “The building thus constructed in the architectural style of a church, replete with pews and an altar, has distinct features drawn from the Gupta period”. “The Maitriya Hall thus constructed symbolised the meeting of East and West and was named after Ven. Ananda Maitriya, the spiritual inspiration behind this historic endeavour”.
Chartered architect Shanta Gunaratna writes: “The style of architecture is English Gothic Revival; a style prevalent at the time. Moulded in plaster is the form of a chaitya on the keystone of the arch in the hall claiming the building as a Buddhist place of worship. Plaster moulded lotus-like flowers and leaves on the column capitals supporting the arch gently highlight the altar and statue of the Buddha. Oriental motifs are evident on the front façade. The Chaitya motif on the top parapet indicates it is a House of Dhamma” (5)
Spiritual significance
Dissemination of the Dhamma in English is the hallmark of the Servants of the Buddha; and has taken place unfailingly on a weekly basis for over a century. This unbroken record began at a time the Dhamma had still not taken root in the west. It is not incorrect to surmise that this is a world record held by the Servants of the Buddha and the Maitriya hall. The Discussions that followed Dhamma talks in English was another novelty at the time, that attracted the intelligentsia.
Formal teaching of the English language in a classroom setting has abated within the walls of Maitriya Hall, but a platform to hone one’s skills in communicating the Dhamma in English is available to monks and nuns who speak at the weekly sessions. This opportunity and its benefits have been clearly expressed by monks who improved English proficiency by speaking in the Hall. Ven Welimada Jinalankara Thera, a much sought after Dhamma teacher in New Zealand documents his ‘Dhamma Journey of crossing the oceans’ with the starting point as Maitriya Hall and how encouragement received from some listeners helped build confidence to impart the Dhamma in a foreign tongue. (6)
Another noteworthy mention is found in a ‘biographical sketch’ of Ven Narada Maha Thero an outstanding Dhammaduta of our times. It states “Narada thera joined the Servants of the Buddha society and actively participated in the weekly dhamma discussions. It was really here that the foundation was laid for the missionary activities of the young Bhikkhu”. (7) A book titled ‘English through Buddhism’ was launched at the Centenary event of the society, was pilot tested among monks in Vajiraramaya with positive reports of ‘very useful and recommended’ by the current Patron Ven Siri Vajiraramaye Nanasiha Thera. Furthering its use is underway.
This unique weekly meetings continued on Sundays until at some unspecified point in time, it shifted to Saturdays with equal regularity and commitment. It is said, even on Easter Sunday 1942, the day the ‘air raid’ took place over the Colombo jetty, a brief meeting was held in Maitriya hall and a few faithful devotees arrived. The ‘lockdown of the Covid pandemic’ caused the physical meetings to undergo a profound change by moving to the virtual platform.
With the Saturday talks entering the Internet Age it quickly attracted an international audience and international speakers. The noble aims of our Founders continue to flourish on the digital stage. The post-pandemic return to Maitriya Hall requires more equipment with expensive technology to ensure high quality Hybrid Events. This is a felt need at present.
The cornerstone for the success of the spiritual activities of the Society and the longevity of Maitriya Hall’s pristine physical condition is the selfless devotion, untiring commitment and hard work of successive generations of Presidents, Secretaries, Directors, and Members underpinned by the wise counsel of the Patrons. The strong links with Vajiraramaya is evident by the series of Patrons who were and still are from Vajiraramaya – Ven Kassapa, Ven Narada, Ven Piyadassi and at present the Ven Siri Vajiraramaye Nanasiha Thera.
May the Maitriya Hall continue to shine the Beacon of Light lit by the Founders for a further 120 years and more.
References
(1). Dr. AD.Soysa A great and benign influence on Sri Lankan culture. Daily News 11Nov2009
(2) Ven.Dr.H.MahindaThera. Ven.Ananda Metteyya’s Legacy.Budusarana 29 Jan 2010
(3) Elizabeth Harris1998 Ananda Metteyya; The First British Emissary of Buddhism BPS.
(4) Buddhist Activities :In Buddhism: An Illustrated Quarterly Review (1903) Vol 1 No 1
(5) S.Gunaratna Architectural Features of Maitriya hall – Dhamma Gems 2021 Pg 32
(6) Ven W.Jinalankara A Dhamma journey of crossing the oceans Dhamma Gems 2021
(7) Gunaseela Vithanage 1979 A Biographical Sketch Narada Felicitation Volume BPS
Features
The 22nd Amendment, constitutional recovery and illiberal slippage
by Dinesha Samararatne
Professor, Dept. of Public & International Law, Faculty of Law of the University of Colombo
and was an independent member of Sri Lanka’s Constitutional Council (Jan. 2023 to Jan. 2026).
Sri Lanka’s political transition in 2024 was widely regarded as restoration of democracy, a reversal of authoritarian rule and an opportunity for constitutional recovery. The 22nd Amendment is the first constitutional amendment since this turning point. It 1) extends the age of retirement of the judges of the superior courts by two years, 2) expands the number of judges in the Court of Appeal by 4, and 3) introduces a cap of 6 years on the term of a Chief Justice. The expansion of the Court of Appeal is meant to facilitate the Court sitting outside of Colombo.
This Amendment is a stress-test on Sri Lanka’s democratic restoration as well as constitutional recovery. This Bill was published in the Gazette along with a proposed amendment to the Judicature Act of 1978, which sought to extend the age of retirement for the lower judiciary and to increase the number of judges of the High Court by 10. The enactment of the Amendment coincides with the completion of two years of this Government. Here, I offer a brief assessment of some of the key policy and constitutional issues involved.
Democratic Transition and Constitutional Recovery
There were many signs of a new lease of political life in Sri Lanka following the presidential election in 2024. Many politicians (of a certain kind) who sensed the change chose to not even contest the parliamentary elections. An Inspector General of Police (whose appointment itself was, at the time, under challenge) was impeached, and the political discourse seems to shift towards more democracy, transparency and accountability. The vigilance of the engaged citizen (as opposed to the mere voter) was evident in the pushback which led to the resignation of a Speaker as well as a Minister.
Some may say that these changes were too little and too late. After all, the Online Safety Act and the Prevention of Terrorism Act remain on our law books and we are still governed by an Executive President. Some others may argue that these are signs of a significant paradigm shift that is underway. Since 2025, the number of investigations, prosecutions and convictions related to bribery and corruption has been unprecedented, the President’s Fund is being accessed by people on the basis of financial need and there seems to be a change in the political culture. Whether these changes may be consolidated, it is too early to tell.
Policy and the 22nd Amendment
The 22nd Amendment to our Constitution suggests that political tactics familiar to the old order of things (to the extent that that order is in our past), are re-emerging. A proposal for a constitutional amendment which is piece-meal (with no convincing explanation for its selectivity), is published in the gazette without public consultation – not even consultations with relevant professional bodies – and is enacted without bi-partisan consensus. A recent example of a similar approach is the expansion of the number of judges in the Supreme Court and Court of Appeal by way of amendments at the Committee Stage of the 20th Amendment in 2020, with no transparency or consultation and with political justification post-Amendment. Many questions arise and remain unanswered. Among the many issues that plague our courts, on what basis were these issues prioritised for reform? As in the past, the process has been opaque and rushed. In turn this has led to polarised debates which carry the risk of compromising the confidence in the Government.
Laws delays, one of the stated concerns that the 22nd Amendment seeks to address, is at crisis levels in Sri Lanka. It is certainly a concern for citizens but it is a concern along with the extremely weak mechanism for legal aid, the lack of accessibility of court procedures and the difficulties we face for instance at a police station. We have a right to know why amidst all these serious and ubiquitous issues, the government prioritised constitutional reform in this selective manner. Constitutional reform must demonstrate a compelling link between the aspirations of the people for democracy, for human dignity and the flourishing of life. If the plight or aspirations of people are weaponised by political forces or elected representatives, we carry the burden of calling that out.
My own view is that a review of the age of retirement of judges is long overdue, but whether and how it ought to apply to sitting judges, carries the real or perceived risk of undermining the independence of the judiciary. Moreover, that is certainly not the only reform that is long overdue. The minimum criteria for the appointment of a judge to our superior courts is governed by convention (sometimes in the breach), not by law. In fact, the law does not lay down any criteria for appointment to our superior courts despite the Court’s assertion in its Determination on the 22nd Amendment bill that judges are appointed on merit, ‘competence and ability to work hard’ (p 87). While procedures and mechanisms are in place for disciplinary measures for the judiciary of lower courts, there is no such mechanism for the superior courts. The rules of the Constitutional Council (a matter that has been disputed in litigation) do not provide guidance on the process to be adopted for approval /disapproval of nominations made by the President to these courts. There is no judicial review of legislation in Sri Lanka. In fact, we are governed under a constitution that provides for the enactment of constitutional amendments or law reform that are inconsistent with the Constitution (with approval at a referendum). These are some aspects that require review and discussion in relation to the further improvement of the judicial branch of the state in Sri Lanka. Many of us consider these reforms not just important but also urgent.
Special Determinations and their Scope
Generally, after a Bill is placed in the Order Paper of Parliament, any citizen may challenge it before the Supreme Court and the Court communicates its determination to the President and to the Speaker within three weeks (Article 121). When a Bill proposes to amend the Constitution, it requires approval by 2/3 absolute majority in Parliament. Therefore, if a Bill is challenged, the Court has to determine whether it also requires approval by the people at a referendum. The approval of the people is required if the Court determines that the Bill or any of its clauses is inconsistent with the entrenched clauses of our Constitution listed in Article 83. There are 10 entrenched clauses in our Constitution including the clause on Buddhism and freedom from torture. These clauses may only be amended with 2/3 in Parliament and approval by the People.
The presentation of the Bill and proceedings before Court is a reminder, yet again, of the sheer inadequacy of the manner in which the Constitution is amended or how we engage in law reform. Within a matter of three weeks, the Supreme Court is required to exercise its ‘pre-enactment’ judicial review. In this case, 65 petitioners rushed to Court to challenge the 22A bill and eight others the amendment to the Judicature Act. The hearings are conducted under severe time-pressure, including, in this instance, without a right of reply for the petitioners to the submissions by the Attorney-General. In the proceedings related to pre-enactment review, I cannot help but notice the irony of the process. At least in theory, the Attorney-General is the guardian of the Constitution and, therefore, is required to act in trust, for the benefit of the People. In these hearings, however, the Attorney-General, by and large, presents and defends the policies of the government. In theory, the government represents the people. The petitioners, too, bring to Court the concerns of the people (to the extent that they are presented by the petitioners) through counsel who often appear pro-bono for them. One possible way out of this dilemma is to consider a possibility for the Attorney-General to participate in these proceedings on the basis of the Constitution and for the government to retain its own counsel to make submissions defending its policies.
Two Constitutional Issues
The Court was faced with two constitutional questions in hearing these petitions. First, whether the petitions required the full court to hear and determine the matter since the Bill involved the retirement age of the sitting judges as well. Second, the Court had to determine whether the proposed amendment had a negative impact on judicial independence, whether judicial independence was an aspect of the entrenched clauses of our Constitution and if both those questions were answered in the affirmative, whether the Bill required approval at a referendum. Previously, the Court has determined that in reviewing a Bill, Court will not inquire into the desirability of the proposed reform but limit itself to determining whether any clauses of a Bill are inconsistent with the entrenched clauses of Constitution and would therefore require approval by the people at a referendum.
Constituting the Bench
In the Supreme Court, benches ordinarily comprise three judges, and the Chief Justice is vested with discretion to constitute larger benches of five or more judges (Article 132). In ‘the opinion of the Chief Justice’ the question involved must be one of ‘general and public importance’. The decision to constitute a larger bench may be the Chief Justice’s decision, or on the request of at least two of the judges hearing the matter or at the request of a petitioner. In the Dissolution case (2018) the Chief Justice himself constituted a Bench of seven judges.
The Chief Justice had constituted a Bench of five judges to hear this matter, of different years of seniority in the Court. Court rejected the request for a full bench on the basis that the Bench did not have a conflict of interest and that a five-judge Bench was the appropriate use of the resources of the Court, particularly in light of the fact that the Court was due to hear petitions regarding another bill at the same time. For the first time, the Court comments on the administrative functions of the Chief Justice, the difficulties in case management under resource constraints and the internal procedures of a bench when dealing with a Special Determination. Ironically, this reminds us that for several months, the vacancies in the Supreme Court and the Court of Appeal have remained while the President and the Government claim that they are committed to addressing laws delays.
Even if the Court had taken the view that there was a conflict of interest, as a matter of necessity, the Court had to make a determination on this Bill. The Court, in its wisdom, determined that a five-judge bench was constitutionally adequate. Yet, it could be argued, that in this context, a full bench or a fuller bench, would have satisfied all concerned that the Court had taken the maximum measures it could, to avoid any perceptions of a conflict of interest. That interest of the Court and of our constitutional system, arguably is constitutionally more important than ensuring efficiency in case-management.
The Bill and Independence of the Judiciary
The independence of the judiciary includes the following dimensions: personal and institutional; negative and positive; the actual and the perceived; and procedural and substantive. These dimensions require a principled assessment as well as a situated or contextual assessment.
‘Independence of the Judiciary’ is explicitly mentioned only twice in our Constitution: in the preamble, as part of our ‘intangible heritage’ which ‘guarantees’ our dignity and well-being and as the sub-heading for chapter XV of the Constitution. The independence of the judiciary, as part of our intangible heritage, has to be understood as a foundational constitutional concept and as a constitutional principle. In its operationalisation, the concept and the principle have to be interpreted and applied in context. This is where the contestations on the 22nd Amendment come alive. None of the entrenched clauses directly refers to the independence of the judiciary. However, in its recent jurisprudence, the Court has held that the independence of the judiciary has to be read into Article 3 of our Constitution, which is entrenched. Article 3 states that ‘sovereignty is in the People and is inalienable’ and further that our sovereignty includes ‘powers of government, fundamental rights and the franchise.’ In this Determination, Court endorses this interpretation.
The Court rightly notes that matters of policy are not reviewable by court except if such policies are vague or manifestly unreasonable. The Court determines that petitioners were wrong to argue that the extension of the age of retirement of the judiciary was an encroachment on the independence of the judiciary. Notably, the Court does not explain the independence of the judiciary as a constitutional concept except to note that the Constitution ‘guarantees that Judges will be able to make decisions free of influence and based only on relevant facts and law.’ (p 74). The Court further notes that while a reduction of the term or a reduction in the salaries of judges would undermine judicial independence, the increase of salaries of judges could hardly be considered as impacting judicial independence.
The Court considered several comparative examples in considering whether or not the extension of the age of retirement has been determined to have undermined the independence of the judiciary elsewhere. However, in each of those examples the broader constitutional context has a material bearing on the conclusions reached. In India, the selection of judges for appointment is through the Collegium System which comprises the judiciary. In the UK, the age of retirement was raised after extensive consultation between July – October 2020. As reported by the UK government, 1004 responses were received from the judiciary, the legal profession and other stakeholders. It is thereafter that the decision was implemented. It is relevant to note here that despite the lack of consultation, the lower judiciary and the Bar went on record opposing this Amendment.
In its wisdom, the Court agreed with the submissions made by the Attorney-General that since the extension of the age of retirement applied to all the judges, it was non-discriminatory and non-discretionary and therefore was ‘not at the whim and fancy of the Executive.’ (p 83) The Court reproduces a Note to the Cabinet (3 July 2026) which sets out the reasons for the Government’s policy decision. Notably, in a sector where no constitutional reforms have been made, except to require approval for appointments by the Constitutional Council, the Note provides no justification for selectively focusing on the age of retirement. The excerpts of the Note reproduced in the Determination make no reference to the other two reforms proposed.
The Social Justice Questions and Constitutionalism
For us, the constitutional questions have to be answered within the broader political context. From the citizen’s perspective, even the increase of the salaries of judges, if implemented under questionable, selective or opaque circumstances, can give rise to questions, concerns and a weakening of public confidence. Facts take colour from their context. This reminds me of another question on which there has been some debate in Sri Lanka, which is, whether Sri Lanka should establish a separate Constitutional Court which will adjudicate on constitutional matters thereby permitting a broader jurisdiction and mandate.
Some others have even described law as a colonial tool that has oppressed most in society. Some have argued that social justice requires that we marginalise or even dispense with commitments to liberal values such as rules of procedure and values of democracy such as diversity of opinion. That Sri Lankans have experienced exploitation, that democracy has been abused for state capture, through its Constitution and law, is true. As much as the law has been a tool for exploitation and abuse, it has also been a tool for liberation and social justice. Victims of human rights violations and abuse of law, often the vulnerable in our society, often have no recourse but the law. They seek it, even if to fail. Justice, too, is heavily contested and should remain so. Its meaning cannot be the monopoly of one social class, a political party or a ruling elite. At the same time, there ought to be commitments we can make as a polity to values, procedures and substantive outcomes that bring liberal commitments to rights and procedure with those of social justice. Furthermore, we must avoid the trap of romanticising ‘the people.’ We, the people, have actively sought and cultivated political patronage and participated in practices that undermine our common good, such as daily acts of violence, racism, patriarchy, corruption, abuse whether at home, at work or in the public domain.
Returning to the question of law, constitutions and justice, we should be vary of a ‘them vs us’ approach, particularly when they are propagated by those with political, cultural or economic power. The Constitution allows the Cabinet to place a bill before the People for their approval through a referendum (Article 120). Perhaps, taking this path, even if it carries a significant financial cost, may have allowed the government to put to rest the opposition to the 22nd Amendment. It is ironic that under a Constitution that declares the people to be sovereign, the only time a bill has been put to the people, was to postpone the exercise of their franchise (4th Amendment to the Constitution 1982).
Illiberal Slippage and/or Democratic Backsliding?
Serious issues of constitutional politics of this nature require that a strong government (which is what we have, with a charismatic leader and 2/3 in Parliament) is matched by a strong Opposition. What we have, instead, for the most part, are some politicians and political parties that have no credibility on matters related to the judiciary, mobilising against the government and claiming to defend the independence of the judiciary. While that tragi-comedy writes itself, we the citizens ought to be concerned about the lack of healthy political competition, an essential feature of a sustainable democracy and the disregard by the government of the reasonable voices within the Opposition.
Illiberal slippage or democratic backsliding has been identified as a risk for regimes that have led a transition to democracy. In a system headed by an Executive President, such a risk is all too real, as we know all too well. Ad hoc, piece-meal constitutional amendments of this nature place us on that path. In this political moment, many truths compete with each other. It is true that Sri Lanka made a distinct transition to democracy. It was made in stages starting from 2022. No single political party or social movement can claim that transition as their own. We cannot deny the organic dynamics of that transition. It is true that this transition has a class dimension to it. For certain, the political elite of the past enjoy diminished political capital and mileage, at least for now. The professional elite, depending on one’s perspective, too, arguably enjoy diminished traction. The ground beneath us is shifting. It is also true that within the limited electoral cycle, limited political capital, and in a context where former authoritarian forces remain electorally relevant, institutional reform is difficult. Situated in this broader context, there is cause for concern about the 22nd Amendment. It has weakened our transition to democracy and placed our constitutional recovery at risk.
(I write as an engaged citizen who studies constitutional law. The views expressed here are my own.)
Features
Why do students ‘fear’ algebra?
by R N A de Silva
rnades@gmail.com
“I was good with numbers and liked mathematics, but it changed when letters started to replace numbers”- such sentiments are common expressions that we hear. Perhaps the challenges that the students face in mathematics as a school subject are mainly due to the fear of algebra. For many students the transition into secondary education brings this profound sense of academic dread – algebra. This anxiety is more a structural byproduct of human minds adapt to radical shifts in thinking than a personal failure of the individual student. Many students who have been dealing only with numbers suddenly feel that they are in unfamiliar territory as they have to combine numbers with letters, symbols and rules. Dismantling this fear has to be done by the educators through reshaping how it is introduced and contextualised so that it becomes an accessible gateway of logical reasoning.
Let us look at the reasons for the development of the fear of algebra.
The Challenge of the ‘unknown’
In the first few years of formal schooling, mathematics becomes a tangible experience. They can count with their fingers or tools like counters and beads. They can measure lengths of tables or rooms or divide boxes or fruits into fractions. The operations are predictable and visible. There is stability in numbers as three is always a three. Algebra disrupts this stability. Letters such as x and y are introduced which do not possess fixed values. Suddenly, they are asked to manipulate symbols which they cannot physically see. This demand for abstract thinking can leave students bewildered. When a student enters this stage prematurely or without adequate background, the brain struggles to attach meaning to symbols.
Foundational gaps
As mathematics is uniquely sequential and cumulative, a weak grasp of basic skills may hinder progress in algebra. If a student leaves primary school with a shaky understanding of mathematical operations, it will be a disruption to their ability to follow algebraic steps. Solving an algebraic equation such as 3x – 2 = 10 consists of two levels of cognitive processing. Determining the properties applicable to isolate the variable requires higher order strategic thinking while executing the basic arithmetic operations requires lower order execution. If difficulties arise with lower order execution, they lose track of the broader algebraic strategy. Building confidence starts with consistent practice of foundational skills.
Fear of making mistakes
In general, a problem in algebra may involve a multi-step process unlike in a standard arithmetic problem. This increases the chances of making mistakes thus resulting in an incorrect final answer although the process is correct. Unfortunately, the traditional grading systems often rely heavily on the final result than the logical process. This can lead to an intense fear of failure. Subsequently, this threat of failure may turn into a highly stressful experience.
Now, let us consider strategies to eliminate or minimise the growth of the fear of algebra.
Using concrete examples to clarify abstract ideas
It is essential for teachers to use concrete examples to bridge the gap between simple mathematics and symbolic reasoning, rather than forcing students to jump to abstractness unassisted. A few examples are given below.
Solving an equation such as 3x + 10 = 100 can be introduced in the form of a story. ‘I went to a shop and gave the shopkeeper Rs 100 asking for three candies. He gave me three candies and also Rs 10 as balance. What is the price that I have paid for a candy?’ The gradual introduction of a variable will be made easier with such narratives.
Equations can also be framed as games of balancing on a scale to understand what you do to one side of the scale need to be done on the other side too to maintain balance. (See figure 1)
Factorisation is an area that many students struggle with. The need for a quadratic expression to be converted to a product can be shown through tiles that need to be fully covered in a rectangular area. Factors of X^2 + 5x + 6 can be manipulated with tiles as shown below to obtain the answer as (x + 3)(x + 2). (See figure 2)
With such demonstration, symbols lose their mystical quality.
Embrace mistakes as stepping stones
Errors should be treated as valuable diagnostic data by the teachers where the students are able to dissect where a problem went wrong. Creating a supportive learning environment that normalises mistakes as learning opportunities helps reduce anxiety and encourages persistence.
Assessment should also be done to reward logical reasoning and correct algebraic procedures without giving too much weight to minor arithmetical errors. Formative assessments need to be conducted regularly as algebra is introduced, before the students become overwhelmed by the complexities of cumulative assessments.
Connect with real life applications
Many students fail to see how algebra connects to everyday life, making it harder for them to stay motivated. Wherever possible, teachers can demonstrate practical uses of algebra such as tracking expenses to find the balance remaining after expenditure, estimating travel time or fuel consumption, use of recipes dealing with proportion, tiling the floor of a room and finding measurements for a scaled model of a building. Showing how algebra helps in designing games or solving real-world problems enhances interest and comprehension.
Algebra may feel intimidating at first, but it is an opportunity for students to sharpen their reasoning, resilience and problem-solving skills. When the anxiety is eliminated, algebra reveals itself as an extremely useful and elegant toolkit for problem solving. Using appropriate teaching methods algebra can be transformed from an intimidating barrier into a powerful bridge to intellectual exercise. “An ounce of algebra is worth a ton of verbal argument.” said John Haldane.
(The writer is a senior mathematics examiner of the International Baccalaureate Organisation)
Features
Two Badulla forests covering nearly 200 hectares gazetted as reserves
By Ifham Nizam
Two forest areas in the Badulla District — Mahiyanganaya Moopalana, covering 29.79 hectares, and Mahiyanganaya Heerussagala, covering 168.09 hectares — have been officially gazetted as forest reserves, bringing a combined 197.88 hectares of ecologically important land under formal protection.
The two forests, located in the Riddimaliyadda Divisional Secretariat Division within the Mahiyanganaya forest range, are dry-monsoon forests that provide habitats for a variety of native plant and animal species.
The declarations form part of the Government’s Vanaspathi forest conservation programme, under which 20 forests, covering a total of 9,538.68 hectares, across six districts, were granted protected status. The latest additions have taken the forest area, protected under the programme, to nearly 65,000 hectares, according to reports.
Environment Minister Dr. Dammika Patabendi and Deputy Minister Anton Jayakody were associated with the conservation programme.
Commenting on the significance of the declarations, Dr. Patabendi said the reserves are intended to deliver long-term environmental, ecological and social benefits.
“Through the declaration of these reserves, we aim to protect Sri Lanka’s biodiversity, safeguard water sources and watershed areas, create opportunities for eco-tourism, and preserve areas of archaeological importance found within these forests,” the Minister said.
Moopalana Forest
The 29.79-hectare Moopalana Forest is a dry-monsoon forest containing a range of natural resources and providing habitat for native species.
The forest is also linked to the livelihoods of surrounding rural communities. Local people obtain forest-based products such as rattan, veniwel and kitul, making the area significant, not only for biodiversity conservation, but also for traditional livelihood activities.
Several small waterways that become active during the rainy season are also found within the forest.
Heerussagala Forest
The larger 168.09-hectare Heerussagala Forest is likewise a dry-monsoon forest with important ecological resources and habitats for native flora and fauna.
The forest also has a direct connection with the local water system, with Nagadeepa Wewa being fed by the forest area.
Adding to its significance is the nearby Nagadeepa Temple, an area associated with archaeological value.
The protection of the forest, therefore, encompasses ecological, water-resource and cultural considerations.
The Ministry of Environment states that its broader approach to environmental management is based on sustainable natural-resource management, with government agencies, communities and other stakeholders participating in conservation efforts.
The gazetting of Moopalana and Heerussagala consequently places nearly 200 hectares of Badulla’s dry-monsoon forest under formal protection, strengthening the legal framework for conserving their biodiversity, water resources and associated cultural values.
The two forests are among 20 forest areas officially declared reserves in the latest phase of the Vanaspathi programme, which covers forests in Badulla, Anuradhapura, Ampara, Kegalle, Nuwara Eliya and Vavuniya.
For the communities surrounding these forests, their protection also represents the preservation of natural resources that support local livelihoods and water systems — while ensuring that these forest ecosystems remain part of Sri Lanka’s natural heritage for future generations, says Environment Ministry Consultant Dr. Ravindra Kariyawasam.
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