Features

Reflections on an April in Kurunegala

Published

3 years ago

2023/04/28

Thilina Walpola

Cathedral of Christ the King (Photo by Uthpala Wijesuriya)

By Uditha Devapriya (with Uthpala Wijesuriya)

Something always seems to compel me to return to Kurunegala. It’s a land of contrasts, contradictions, and convulsions. The heat, to be sure, can be unbearable, and in April it’s particularly so. Despite such niceties, though, I have visited it much more than any other place or region outside Colombo and the Western Province, barring Galle. Of course, there was always some rational, justifiable reason that pushed me to return to Galle and the wider South: my maternal family. Kurunegala had once been home to my paternal family, yet they had left it early on. No common ties, no familial links, bonded me there.

What, then, makes me want to return here? It’s arguably one of the most important urban centres in the country, after Colombo, Kandy, and Galle. It’s a transit point between the Western Province and the Central Province, indelibly associated with, if not linked to, Kandy. It’s also of much importance for the historian: what other region in the country can claim to have hosted four kingdoms, from four different periods?

Like most other regions, Kurunegala exists beyond the city, but is part of it too. The city has developed almost as much as Colombo has, and much more than Galle and Kandy. From one corner to another, you come across restaurants, complexes, itinerant hawkers and peddlers, and ubiquitous trishaws. The bus station, perhaps one of the biggest in the country, covers a plethora of shops and complexes selling everything, from mobile phone accessories to fruits to subwoofers and milkshakes. The main shopping complex does not quite compare with its counterparts in Colombo, Kandy, and Galle, but for what it’s worth, it’s big.

Historically, Kurunegala served as a fortress, a bulwark against invading forces. Rocky boulders adorn the region, creeping up in every corner, absorbing the intense heat. In April the heat can be particularly unbearable. The driver of the trishaw I found myself in told me pointedly that trishaw drivers never go up Ethagala, the most popular of the outcrops over here, between March and May. The heat may have helped in warding off invading forces and the rulers probably used it to their advantage. In any case, boulders and outcrops served as military strongholds here, and they succeeded in warding off outsiders.

The kingdom associated most strongly with Kurunegala, however, is neither Yapahuwa nor Dambadeniya, nor for that matter Kurunegala. The latter did not last for very long: nothing much remains from that era. When the Sinhalese kingdom shifted from the south-west to Kandy, the latter slowly absorbed Kurunegala and Sabaragamuwa, along with the Southern interior. This fuelled a revival of the arts in Kurunegala, a revival visible almost everywhere. The Ridi Viharaya, as I pointed out in my earlier article on Kurunegala, stands as the epitome of this revival. But the Ridi Viharaya is one among many, often smaller temples which trace their origins to the Yapahuwa Kingdom, if not earlier, and which underwent a revival in the Kandyan Kingdom. Naturally, among the many influences these temples have imbibed, it is the cultural and artistic motifs of Kandy that have prevailed.

It is that Kandyan influence, in fact, which seems to have motivated the Church of Ceylon to set up a separate Diocese there. In terms of the following the Church of Ceylon enjoys in these parts, it did not make sense to establish a separate Chapter here. But from a historical or geographical perspective, it made perfect sense. Kurunegala serves as a nexus between the Western Province and the Kandyan regions, and it seemed logical to absorb some if not many of the churches, cathedrals, and mission societies that had been established in the latter areas, including parts of Sabaragamuwa. The result is that while some parts of these districts today belong to Kurunegala, others belong to Colombo.

The setting up of the Kurunegala Diocese coincided with a drive towards indigenisation within the Anglican Church. This development is associated with two figures in particular: A. G. Fraser of Trinity College, and Lakdasa de Mel. De Mel’s name is inextricably linked to the Kurunegala Diocese: he was, after all, its de facto founder. Having served as Assistant Bishop of Colombo for five years, de Mel took the lead in establishing a new, separate Chapter in Kurunegala, essentially financing it with his wealth and inheritance. That coincided with his efforts at reaching out to other communities, particularly the Buddhist clergy: he made it a point, in fact, to invite the Chief Prelates of the Asgiriya and Malwatte Chapters to religious functions, including at such sites as the Trinity College Chapel.

It is easy to miss the Cathedral of Christ the King now. It juts out and is visible even from a distance, yet unless one specifically locates it, one can easily pass by it. But this is only to be expected when its very entrance evokes the motifs of the entrance to a typical Buddhist viharaya. The Cathedral, in that sense, is a fitting tribute to the Anglican Church’s efforts at indigenisation. Like the Trinity Chapel, it incorporates elements of Kandyan art, including the pattirippuwa, along with Anuradhapura and Polonnaruwa sculpture. One comes across such elements inside as well. A photo of the induction of Lakdasa de Mel’s successor, Lakshman Wickremesinghe, for instance, features that most Buddhist of desiderata, the sesath. To give another example, the fresco, which Wikipedia once attributed to George Keyt – who painted very few Christian themes – was done by a complete outsider, Stanley Kirinde.

Lakdasa De Mel came from one of the wealthiest families in Ceylon. They owned land throughout Kurunegala, and he gave it liberally to various causes. His name is not carved in stone everywhere, but a school in the city – Lakdasa de Mel College – and a whole village – Melsiripura – are named after him. De Mel also gave some land in Ibbagamuwa to Yohan Devananda. That is now Devasaranaramaya, which, in keeping with the Church of Ceylon’s philosophy at the time, assimilated Buddhist and Hindu elements.

Just a few hundred metres from the Cathedral, one comes across a different religious site: the Gale Bandara Devalaya. Officiated by a Muslim, the Devalaya seems to the layman an anachronism. But the notion that Muslims do not worship saints is wrong. it is only certain creeds that forbid such worship. Sufis permit these practices, and in Sri Lanka, despite a backlash from certain fundamentalist sects, the Sufi creed is still strong. In that sense the Devalaya is a tribute to the confluence of cultures that has defined Sri Lanka so well over the decades and centuries. Regardless of their faith, people visit it and pay their respects here, making vows and returning to fulfil them when they come true.

However, there is a somewhat dark history underlying the Shrine: the person after whom the Devalaya was originally established, Waththimi, was slain by Sinhalese nobles for the sin of being an outsider. His father, Bhuvanekabahu I, married a Muslim lady, reputedly from Aswedduma. Legend has it that he was originally named Ismail, but that on a request by his father it was changed to Waththimi Bandara.

While historical sources do not tell us what happened next, after being crowned king following his father’s death Waththimi had taken certain actions which had not been to the liking of the nobility. That may well have been on grounds of his race. The nobility hence connived to invite him to a Pirith Mandapaya on top of Ethagala, and then threw him to his death. The popular story is that those who connived in his death met a particularly bloody end, compelling locals to venerate the slain king and call him Gale Bandara. Today, visitors to the Shrine do not seem to be too aware of this background, nor of the ethnicity of the man they venerate. To them, as to most others, he remains one of us.

What can we conclude from that? Places and sites like the Gale Bandara Devalaya may be anachronistic at one level. But at another, they are in line with an identity that Sri Lanka has pursued. Kurunegala remains distinctly Buddhist. Yet as I mentioned earlier, it exists well beyond the city. By anchoring itself here, the Church of Ceylon reinforced these qualities, and in doing so it contributed much to that identity Sri Lanka may yet realise: one based not on an exclusivist framing of culture and community, but instead on an all-encompassing, tolerant, and benign reading of race and religion.

The writer is an international relations analyst, researcher, and columnist who can be reached at udakdev1@gmail.com.

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Features

Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

Published

6 hours ago

2026/03/19

Sahan Weerasooriya

Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

Features

Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

Published

6 hours ago

2026/03/19

Sahan Weerasooriya

Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

Features

Exciting scene awaits them …

Published

6 hours ago

2026/03/19

Sahan Weerasooriya

The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.