Features
Rights of Nature vis-à-vis Human Rights to Nature:Earth Jurisprudence and Eco-centric Property Law (Wild Law)
by Professor Emeritus Nimal Gunatilleke,
University of Peradeniya
Jurisprudence, as a layman like myself would understand, refers to the knowledge of the law – the norms and rules that govern our lives. In legal parlance, it is defined as the branch of philosophy concerned with the law and the principles that guide the judiciary to make the decisions it does.
Earth Jurisprudence
Earth Jurisprudence is an emerging branch of legal philosophy that critiques law from an Earth-centred perspective and proposes new approaches to law, economics, and governance. It perceives human beings only as a part of the wider Earth Community and was developed as a response to the present environmental crisis. Earth Jurisprudence has drawn its knowledge base from different disciplines of studies, like basic sciences, earth science, and Common Law jurisprudence.
In a sense, Earth Jurisprudence represents an all-embracing ecological theory of law. It was first proposed in 2001 by the cultural historian and poet Thomas Berry, who is considered the ‘father of Earth Jurisprudence’. He held the view that ‘we must understand that our own well-being can be achieved only through the well-being of the entire natural world around us’. Thomas Berry proposed that society’s laws should derive from the laws of nature (Great Laws), explaining that ‘the universe is a communion of subjects, not a collection of objects to be owned and used or misused’.
The rationale of Earth Jurisprudence is rooted in the philosophy of “Deep Ecology” in which all living beings have a moral and ethical claim, regardless of their utility value to humanity. For most of human history, human societies across our planet have seen life from an Earth-centred, rather than a human-centred, perspective. This is evident among indigenous and traditional communities who continue to derive their ethics, customary laws, and governance systems from the laws of Mother Earth or Natural Laws.
It is becoming patently clear that the prevailing human laws should be consistent with, and therefore, need to be realigned with the laws of Mother Earth if we are to live in harmony on our home planet well within its planetary boundaries. The starting point is the recognition that the laws of the Earth are primary. They govern life on the planet and human laws should be derived from these.
This is clear for Indigenous peoples whose languages, customary laws, and governance systems are rooted in the understanding that nature regulates the order of living processes in which humans are inextricably embedded. Thus, to maintain health and well-being for people and the planet, humans need to comply with the dynamics of nature. For indigenous peoples, the relationship between land and species is regarded as sacred and involves reciprocity.
Many of the world’s religious and spiritual traditions offer insights consistent with a nature’s rights worldview. Eastern religious and philosophical traditions embrace a holistic conception of spirituality that includes the Earth. It was Arahath Mahinda, the son of the Emperor of India, over two thousand years ago, who said to King Devanampiya Tissa, at Mihintale, “O’ great king, the beasts that roam the forest and birds that fly the skies have the same right to this land as you. The land belongs to the people and to all other living things, and you are not its owner but only its guardian.”
Earth Jurisprudence calls on us to recognize that Nature is and should be, the source of human laws, ethics, and how we govern ourselves. Earth Jurisprudence calls for us to transform the currently held human-centred (anthropocentric) perspectives to Earth-centred (eco-centric) perceptions of our place on Earth and how we should conduct our lives.
Earth Jurisprudence has been increasingly recognized and promoted worldwide by legal scholars, the United Nations, lawmakers, philosophers, ecological economists, and other experts as a foundation for Earth-centred governance, including laws and economic systems that protect the fundamental rights of nature. Therefore, the primary purpose of legal and governance systems must be to ensure that people protect and contribute to the integrity, health, and well-being of the entire Earth Community. Earth Jurisprudence can be described as a crucial alternative concept of law and governance for sustainability.
Rights of Nature
A novel approach to environmental protection has emerged in the law, known as the ‘Rights of Nature’ (RoN). The rights of nature, or Earth rights, is a legal and jurisprudential theory that describes inherent rights as associated with ecosystems and species, akin to the concept of fundamental human rights. The rights of nature concept challenges that the 20th-century laws are generally grounded in a flawed frame of nature as a ‘resource’ to be owned, exploited, and degraded.
In this currently dominant legal approach world over, only human beings and some of their artificial creations, including corporations, are ‘legal persons’ with rights, while other organisms and nature are objects to be owned or consumed.
In contrast, the RoN crusade considers all beings, organic and inorganic—including organisms, species, ecosystems, land, air, water, and Earth itself—to be members of a planetary community. These beings are in relationships of interdependence with one another. They all have rights, and responsibilities, in their own ways. RoN laws recog nize a variety of non-human entities as holders of rights, from animals to rivers to ecosystems to the entire planet. Different species or parts of nature, all will have different rights, i.e. rivers have river rights, birds have bird rights, and humans have human rights.
Rights of Nature proponents argue that nature is a legal subject possessing inherent rights-based laws grounded in the rights of nature that direct humanity to act appropriately and, in a way, consistent with modern, system-based science, which demonstrates that humans and the natural world are fundamentally interconnected. The Rights of Nature ideology takes the view that human beings need to stop treating nature as objects or property and accordingly change their perception of nature.
This school of thought is underpinned by two basic lines of reasoning. First, since the recognition of human rights is based in part on the philosophical belief that those rights emanate from humanity’s own existence, logically, so too do inherent rights of the natural world arise from the natural world’s own existence. A second and more pragmatic argument asserts that the survival of humans depends on healthy ecosystems, and so protection of nature’s rights, in turn, advances human rights and well-being.
From a rights of nature perspective, most environmental laws of the 20th century are based on an outmoded framework that considers nature to be composed of separate and independent parts, rather than components of a larger whole. The increasing importance of this new way of thinking, situated at the intersection of environmental law and ethics, is directly influenced by growing concerns about the climate and biodiversity crises that we experience today.
For example, the Gaia hypothesis, named after the ancient Greek goddess of Earth, posits that Earth and its biological systems behave as a huge single entity/organism. This entity has closely controlled self-regulatory negative feedback loops that keep the conditions on the planet within boundaries that are favorable to life. Therefore, the Rights of Nature recognizes that non-human elements should be treated as legal entities with the right to exist, thrive, regenerate, and evolve.
Like human rights, the Rights of Nature are inherent, inalienable rights that arise from the mere existence of the rights holder. This means that every being or aspect of nature (including people) must, at a minimum, have the right to exist, the right to occupy space, and the right to interact with other beings in a manner that allows them to fulfill their unique role in ecological and evolutionary processes.
Humans have co-evolved in relationship with other beings, and this community of life is the fountain of our well-being. Therefore, the primary purpose of legal and governance systems must be to ensure that people protect and contribute to the integrity, health, and well-being of the entire Earth Community.
This implies transforming nature from a legal object into a legal subject, possessing its own inherent rights, regardless of its use for humanity. It would then be an ecocentric paradigm shift in our legal system. This ecocentric discourse shows striking similarities with human rights law. The Rights of Nature is one legal tool, among others, through which this paradigm shift can be realized.
Recent recognition of the Rights of Nature within Western legal systems is an important stepping stone towards an ecocentric orientation. Until now, the legal approach towards nature has been too ‘anthropocentric’ and heavily focused on neoliberal sustainable development concepts. It means that nature is perceived from a human perspective and as an object of law (e.g., as property or a source of raw materials). At present, Nature is seen as something that has resources (‘natural resources’) that are meant to benefit human beings having a commodifiable and disposable value.
Legal systems around the world for well over centuries have treated land and nature as “property”. Something that is considered property confers upon the property owner the right to exploit it for profit and in turn, damage or destroy it. Thus, those who “own” wetlands, forestland, and other ecosystems and natural communities, are largely permitted to use them however they wish, even if that includes destroying the health and wellbeing of nature. Laws and contracts are written to protect the property rights of individuals, corporations, and other legal entities. As such, environmental protection laws legalize environmental harm by regulating how much pollution or destruction of nature can occur within the law. Under such law, nature and all of its non-human elements have no legal standing.
Rather than treating nature as property under the current law, the rights of nature acknowledge that nature in all its life forms has the right to exist, persist, maintain, and regenerate its vital cycles.
Nature as Rights-bearing Entities and Wild Laws
A fundamental principle of Earth Jurisprudence is that all components of Nature, including plants, animals, rivers, and even entire species or ecosystems, should be granted legal personality in the same way as human beings. Earth Jurisprudence or Wild law is an emerging theory of law and governance that seeks to evolve law that recognizes our relationship with the broader Earth community.
Earth Jurisprudence aspires to promote a greater respect for nature and all living things on Earth, aiming to intertwine Earth’s natural law with the body of law that governs humanity. Wild Laws are human-made laws that are aligned with the laws of Nature and promote the flourishing of life, diversity, and healthy relationships, instead of legitimizing human exploitation of Earth. Wild laws reflect the understanding that, in order for humans to flourish, we must recognize and respect the rights of every member of the Earth community. Since, human beings are deeply interconnected with and dependent on nature, the ecocentric concept is proposed as a standard and measure for human law.
When we talk about the Rights of Nature, it means our recognition that ecosystems and natural communities are not merely property that can be owned. Rather, they are entities that have an independent and inalienable right to exist and flourish. Laws recognizing the Rights of Nature change the status of ecosystems and natural communities to being recognized as rights-bearing entities, right holders, or Juristic persons. They have rights and obligations according to the law of the land, just like any natural person. Any harm to these bodies would be treated in the same way as if inflicted on human beings.
The recognition of the Rights of Nature has been established through several constitutional, legislative, and judicial enactments in several countries that aim to provide legal protection for non-human entities and natural systems. People, communities, and governments have the authority to defend those rights on behalf of ecosystems and natural communities.
(To be continued)
Features
Samarawickrama’s rise gives Sri Lanka a second pillar
Harshitha Samarawickrema was 14 when Sri Lankan women’s cricket first pricked the national consciousness. She had already been playing cricket for her school, Gothami Balika Vidyalaya, but had largely pursued cricket merely for the sake of playing a sport, and also because she had enjoyed watching the men’s team play. But watching Sri Lanka defeat England in a thriller at the 2013 World Cup stirred up a deeper yearning.
“I’d watched all of the matches at that World Cup actually – that was the first time those kind of matches were telecast,” Samarawickrama said once. “That’s when I decided I was going to play and win matches for Sri Lanka one day.”
That victory against England was a new dawn for Sri Lanka’s women for two reasons. First up it was the highest-profile victory on their ledger until then, marking an unexpected high point in a World Cup in which little was generally expected of the team. But it also marked the rocket-powered arrival of Chamari Athapaththu, who top-scored with 62 to help set up the chase.
Thirteen years later, Samarawickrama has not only fulfilled her promise to herself, she has also helped Sri Lanka bring to life the promise of that 2013 campaign. Athapaththu, who has since has become the superstar around which Sri Lanka’s cricket orbits, has never known a more consistent batting collaborator than Samarawickrama. In T20Is, the pair have put on 1,202 runs together – easily the best for Sri Lanka. Though both are lefties who revel in pressure, that’s about where the similarities end – Athapaththu having grown up idolising the big-hitting of Sanath Jayasuriya, while Samarawickrama had been a disciple of the Kumar Sangakkara school of left-handed batting. (Samarawickrama still tries to replicate that famous bent-kneed cover drive, though she invariably sprinkles a little of of her own flair to the endeavour.) Oppositions have found this combination difficult to contend with, Athapaththu commanding through the legside and brutal on errors of length, while Samarawickrama flits around the crease and carves boundaries through cover and point.
It has been clear for years now that Sri Lanka’s chances in pretty much any match depend primarily on Athapaththu runs. But Samarawickrama’s advance as a T20 batter has now opened up a new frontier in the team’s batting performance. Ideally, what Sri Lanka want is not merely big runs from their captain, but a strong partnership between Athapaththu and Samarawickrama. In victories, the Athapaththu-Samarawickrama stand averages 41.38.
More tellingly, a good Samarawickrama innings has become as reliable a predictor of a strong Sri Lanka showing as a good Athapaththu innings. In T20I wins, Athapaththu averages 40.18 and strikes at 131, in comparison to 17.94 and a strike rate of 94 in losses. Samarawickrama’s corresponding numbers are even more stark. In Sri Lanka victories, Samarawickrama averages 44.08 with a strike rate of 109. In losses those numbers are 16.94 and 87. Other Sri Lanka batters have leveled up in recent years too – Kavisha Dilhari, Nilakshika Silva and Hasini Perera having become more frequent contributors, while 20-year-old Vishmi Gunaratne has also showed promise. But 11 years into her international career, Samarawickrama now has a serious body of work.
Samarawickrama had been modest in the shortest format in 2025, but she arrives at the Women’s T20 World Cup 2026 having had a good six months. Against Bangladesh in April, Samarawickrama had cracked 61 off 35, then 49 off 29, in back-to-back matches that Sri Lanka won (Samarawickrama was top-scorer on both occasions). This was in addition to having put up good numbers in the ODI series that preceded the T20Is. Her 36 not out off 34 in a comfortable warm-up win against Netherlands suggests she is still riding on that form.
This is the first T20 World Cup in which serious runs are expected of Samarawickrama, and if history is much to go by, she is not the sort to be daunted by occasion. Samarawickrama’s finest moments as a Sri Lanka cricketer had come in their most-celebrated win of all, in the Asia Cup final of 2024, against India. Typically, that chase of 166 in Dambulla had been propelled by an 87-run Athapaththu-Samarawickrama stand, but when Athapaththu was dismissed, Samarawickrama ensured she remained at the crease until the winning moments, hitting 69 not out off 51, ultimately collecting the Player-of-the-Match award.
If 2013 was a new dawn inspiring a fresh generation of Sri Lanka cricketers, 2024 was the year in which the team hammered its stake into the ground, breaking through into an entirely new galaxy of recognition and acclaim at home. Frequently batting in the shadow of Athapaththu, but always charting her own path, Samarawickrama has grown into a leader.
[Cricinfo]
Features
US’ anti-migrant stance set to intensify tensions in Western camp
The announcement by the US authorities of an anti-migrant stance during a recent commemoration in France of the epochal D-Day Landings of June 6, 1944, ought to strike impartial observers as a supreme irony. Whereas what should have been expected was a vibrant celebration of the beginning of the process of Western Europe freeing itself decisively from Nazi or fascist control during the crucial stages of World War Two, this was not to be.
What the world heard instead was a call to contemporary Western Europe to arm itself against a seemingly rising and threatening migrant presence in the region. In other words, the migrant must be despised and ‘shown the door’.
Instead of a commemoration that rejoiced in the flourishing of liberal democracy and its values what one got was a strong affirmation of fascism and racial chauvinism. US Defense Secretary Pete Hegseth vented his spleen against the migrant or foreigner presence in Europe reportedly thus: ‘Sadly today different European beaches are stormed by different dangerous ideologies.’ To ‘beaches in Spain and Italy and Greece and Bulgaria, boats and men arrive. When will European capitals do something about that invasion?’
While at the outbreak of World War Two it was Nazi Germany that was doing the invading and bringing some principal European countries under its suzerainty, this time around we are being given to understand that it’s migrants to the West who are seeking to colonize the latter. It goes without saying that such inflammatory rhetoric would have the deleterious effect of keeping racial tensions alive in the West and jeopardize all possibilities of the countries concerned cementing and maintaining social stability.
The Trump administration gives the impression of taking a leaf from the politically underdeveloped regions of the South to keep the US polity stable and united. In South Asia, for instance, we are not short of ambitious demagogues who use what is referred to as the ‘race card’ to gather unto themselves a following and thereby further their political fortunes. By seeking to stir and sustain anti-migrant hysteria, the Trump administration is also essentially replicating Nazi Germany’s policy of anti-Semitism. That is, fascism is very much alive in the US under President Trump.
Such efforts at churning racial hysteria at this juncture in the US should not come as a surprise. For all intents and purposes, the Trump administration is nowhere near achieving its aims in West Asia, for instance, in the short term. It has failed to bring Iran down to its knees, as it hoped to do, but is adopting the expedient of keeping the world guessing and confused on what it is doing in the region, since it cannot withdraw from the theatre in a hurry without losing face.
While perhaps working out an escape strategy the Trump administration it seems, is hoping to maintain its following at home intact and silent by playing on their racial biases and insecurities. Hence, the anti-foreigner campaign.
Simultaneously, the Trump administration will need to keep a close eye on how economic pressures on the domestic front are panning out. Anti-administration sentiments first break to the surface at meal tables. On this score, the news cannot be good because the average US family’s spending power ought to be shrinking on account of rising energy and oil prices. Consequently, it would not be a bad idea to keep the attention of the US consumer diverted by adeptly playing ‘the race card’; once again, lessons from intellectually bankrupt Southern politicians are coming in handy.
To be sure such comparisons many politicians in vibrantly democratic countries would find quite unflattering. But the stark truth is that racism cannot be tolerated in civilized societies and those politicians who resort to it risk being branded as racists of the first degree. In fact they could be seen as being on par with the likes of German dictator Adolph Hitler and his close collaborators.
However, on the question of migrant policy the Trump administration would likely be at polar opposites with the most vibrant of liberal democracies of the West. This will be the case with the UK, France and Italy for instance. The latter continue to keep their doors open to legal migrants and they are likely to view a virtual blanket ban on migrants as reprehensible.
Moreover, in the foremost democracies of the West debates are vibrantly ongoing on the need to keep racism or any hint of it completely outlawed in the public plane. There is the case of the UK, for instance, where the authorities continue to emphatically pinpoint their adherence to the principle of anti-racism in the conduct of public affairs.
One proof of the above was the parliamentary debate relating to the killing of 18-year-old Henry Nowak in Southampton. Police handling of the victim came in for sharp scrutiny by particularly the opposition in the House of Commons but there seemed to be a consensus over the main political divide that the matter should not be politicized.
Moreover, the UK authorities stressed in the House the government’s strict adherence to the policy of non-racism. It was also pointed out that British institutions set up to manage racism at the national, county and neighbourhood levels, for example, were very much intact. In fact, Sri Lanka could gain considerably by studying and implementing locally, legislation modeled on the relevant UK laws if it is in earnest when it speaks of ‘reconciliation’.
Accordingly, it is highly unlikely that Western Europe would ‘cave in’, so to speak, to US pressure on issues related to migration. The liberal democracies of Western Europe in particular would remain for the foreseeable future migrant-welcoming, multi-ethnic and plural democracies.
Nor is it likely that Western Europe would be passively receptive to US demands that it drastically increases its defense spending to meet the latter’s aims. Within the Western fold the EU is remaining committed to backing Ukraine, for instance, in its ongoing armed resistance to the Russian invasion and it is not giving any indication of being deferent to US pressure.
However, although tensions would continue to bristle within US-Western Europe relations on the above and numerous other matters of contention it would be far too premature to announce a parting of company between the two sections of the West. In that sense, the post-World War Two order remains essentially intact. There are still many things in common between the two, particular on the economic plane, that will ensure the continuance of the partnership.
Features
A decade among Yala’s ghosts of gold
The first rays of dawn creep over the ancient rocks of Yala. The Indian Ocean glimmers in the distance, and the wilderness slowly awakens. Somewhere amid the scrub jungle, a pair of amber eyes scans the landscape.
For wildlife conservationist and leopard researcher Milinda Wattegedara, moments such as these have defined more than a decade of dedication to one of Sri Lanka’s most iconic creatures—the Sri Lankan leopard.
What began as fascination evolved into a remarkable conservation journey that has transformed the understanding of Yala’s leopard population and placed Sri Lanka firmly on the global wildlife research map.
“Long before I ever lifted a camera, leopards had already captured my imagination,” says Wattegedara. “What fascinated me was not merely their beauty but the complexity of their lives—their hunting strategies, movements, reproductive behaviour and their remarkable ability to adapt to changing environments.”
That fascination led to the birth of the Yala Leopard Diary in 2013, an ambitious long-term project dedicated to documenting individual leopards and unraveling the mysteries surrounding their lives.
For many visitors, a leopard sighting is a fleeting thrill. For Wattegedara and his team, every encounter is a chapter in an ongoing scientific story.
“Each photograph was never the end of an encounter,” he explains. “It was the beginning of deeper questions. How did a particular leopard use the landscape? How did its behaviour change with the seasons? What environmental pressures shaped its decisions?”
These questions drove years of meticulous fieldwork. Every sighting was carefully recorded with details including location, habitat, behaviour, date and time. Photographs were analysed to identify individual animals through unique spot patterns, allowing researchers to distinguish one leopard from another with remarkable accuracy.
What followed was groundbreaking.

YF77 “Shelly” pauses in quiet observation, embodying the alertness
and grace that define Yala’s leopard population.
From 2013 to 2026, the Yala Leopard Diary identified an astonishing 189 individual leopards within the Yala Block 1. The research revealed a leopard density of approximately 0.524 leopards per square kilometre, making Yala one of the highest leopard-density landscapes ever recorded anywhere in the world.
Such findings have elevated Yala’s status among global wildlife researchers.
Nestled between the Indian Ocean and a mosaic of habitats, ranging from rocky outcrops to dense scrub forests, Yala offers an ecological stage unlike any other.
Here, leopards are photographed silhouetted against ocean horizons, perched atop ancient granite formations, resting on tree branches and stalking prey across sunlit grasslands.
The images tell stories of extraordinary lives.
There is Haminee, a devoted mother navigating the challenges of raising cubs in a competitive landscape. There is Lucas, one of Yala’s most frequently documented males, striding confidently across the Gonalabba Plains with the vast ocean forming an unforgettable backdrop.
There is Ruki demonstrating the species’ incredible strength by hoisting prey onto branches, and Shelly, quietly surveying her surroundings in a moment of feline vigilance.
Together, these individuals have become familiar characters in a living wilderness drama.

YM31 “Ruki” secures prey on a branch, illustrating the remarkable strength and coordination of the Sri Lankan leopard.
Recognising the immense value of long-term documentation, Wattegedara joined forces with fellow researchers Dushyantha Silva, Raveendra Siriwardana and Mevan Piyasena to establish the Yala Leopard Centre in 2020.
Located at the Palatupana entrance to the Yala National Park, the centre is believed to be the world’s first information facility dedicated exclusively to leopards.
“The centre serves as a repository of knowledge, accumulated through years of observation and research,” Wattegedara says. “Our goal is to connect visitors with the science behind conservation and foster a deeper appreciation of these magnificent animals.”
The project’s impact extends far beyond Sri Lanka’s borders.
Research arising from the Yala Leopard Diary has been published in internationally recognised scientific journals. One study introduced an innovative framework for identifying individual leopards, while another documented an extraordinary and previously unrecorded case of a leopard cub being consecutively adopted by two different adult females—first a relative and later an unrelated leopardess.
The discovery attracted international scientific attention and highlighted the complexity of leopard social behaviour.
Yet for Wattegedara, the most important lesson remains one of humility.
“One conclusion has become increasingly clear,” he reflects. “Our understanding of these leopards remains far from complete. We are only beginning to understand how they live, adapt and persist in one of Sri Lanka’s most dynamic protected landscapes.”

YF15 “Hope” descends Rukvila Rock at dawn, showcasing the agility and adaptability of Yala’s leopards.
His words underscore an essential conservation truth: the more we learn about nature, the more mysteries emerge.
As Sri Lanka navigates growing environmental challenges, the Yala Leopard Diary stands as a shining example of what sustained observation, scientific curiosity and public engagement can achieve.
Beyond the stunning photographs and remarkable sightings lies something even more valuable—a growing body of knowledge capable of informing future conservation decisions and ensuring that future generations inherit a wilderness where leopards continue to roam free.
For more than a decade, Wattegedara and his colleagues have followed the tracks of Yala’s elusive predators through dust, rain and scorching heat.
Their work has revealed that every leopard has a story, every sighting has significance and every photograph can contribute to conservation.
And perhaps, most importantly, it has reminded us that the golden ghosts of Yala still have many secrets left to share.
By Ifham Nizam
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