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Venerable Bhante Homagama Kondanna Maha Thero, an international monk and a remarkable disciple of the Buddha

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Ven Bhante Homagama Kondanna Thero after his ordination in 1978

by Anoja Wijeyesekera

Bhante Kondanna who passed away in London on February 3, 2022 was a remarkable disciple of the Buddha, who communicated the message of the Enlightened One, to all who sought the truth, regardless of where they were located in the world. He travelled to every continent and communicated the message of the Buddha and taught people in Australia, Malaysia, Singapore, Sri Lanka, UK, Germany, Italy, Switzerland, USA, Canada, Mexico, Ecuador, Peru, Argentina and Brazil, to practice meditation based on the Buddha’s Four Foundations of Mindfulness, the direct path to Enlightenment.

So profound was the impact of his teachings and the meditation retreats he conducted in all these countries, that his followers from every time zone of the world, participated via Zoom, in the Pansakula ceremony held at the Kavijada Meditation Centre in Moratuwa, Sri Lanka, on February 6. They joined this event to honour their respected teacher, even though for some of them it was in the middle of the night.

His followers from Argentina and Canada spoke of their profound sadness at the demise of Bhante Kondanna whom they considered to be their “father, brother and friend.” He predicted his own death and travelled to the UK, his second home, where he died suddenly and peacefully at the Atuladassana International Buddhist Vihara, Heathrow. With no apparent illness and no cause for hospitalisation, he died exactly as he would have liked, with Ven Kassapa in attendance. A simple cremation would be held in London, in keeping with his wishes.

Bhante Kondanna devoted his entire life as a monk to the service of others and had a unique ability to transcend boundaries and empathise with anyone at a human level of compassion and understanding. He reached out to those who sought his advice and gave them the strength to transcend the vicissitudes of life, the inevitable condition of human existence. The Eight Vicissitudes of Life are praise-blame, fame-ill-fame, gain-loss, happiness-sorrow, which the Buddha identified as imposters to be confronted with equanimity.

Born in 1939, to a large family from Homagama, Sri Lanka, he had his education at Royal College, Colombo, and completed his higher education in the UK. After graduating as a Mechanical Engineer, he specialised in automotive engineering, which enabled him to pursue a lucrative career with Rolls-Royce, the prestigious car and aero engine manufacturer in the UK. With the experience thus gained, he ventured into his own car business in West Hampstead, London.

As a successful businessman in London, and known to his friends by his first name, Don, he dined at the top restaurants, wore the best Saville Row suits and drove around in a Bentley, living what most people would consider the perfect life. However, he began to see the hollowness beneath the glittering veneer of wealth and material comforts. His eyes opened to the reality of the human condition, namely, “jathi, jara, vyada and marana” (birth, old age, sickness and death) which made him completely disenchanted with his worldly life.

He was on the brink of signing a lucrative business deal which had the potential to make him enormously wealthy, when he withdrew from it all. He decided to renounce the lay life completely in 1978, and ordained as a Buddhist monk, under Ven. Dr. Hammalwa Saddhatissa Thera, the Head of the London Buddhist vihara.

At his ordination ceremony, he was given the name “Kondanna” by Ven. Sadhatissa Thero, who may have been influenced by the significance of this name in Buddhist history. Kondanna was one of the Five Ascetics to whom the Buddha preached his first sermon, the Dhammacakkapavattana Sutta, 2,600 years ago. After hearing the Buddha’s words, Kondanna attained the first stage of sainthood, sotapanna.

Bhante Homagama Kondanna obtained his higher ordination after two and a half years of study and practice, under the guidance of both Ven. Sadhatissa and Ajahn Sumedo, the Chief Abbot of Amaravati. He then proceeded to develop his meditation practice in Thailand and became a disciple of Ajahn Chah, the renowned Meditation Master. Bhante Kondanna spent more than two years in full time meditation at Ajahn Chah’s monastery namely, Wat Nong Pah Pong, in Ubon province located in the jungles of North-eastern Thailand. It was a centre that attracted many western students some of whom graduated to become Chief Abbots of Buddhist monasteries in Western countries.

At Ajahn Chah’s monastery, which followed the Forest Tradition, living conditions were extremely spartan. The one meal they consumed each day was obtained through pindapatha, (alms round of mendicants). It meant trekking through jungles to reach the little hamlets of poor peasants, who eked out a living through their land. Pindapatha being a well-established tradition in Thailand, people regarded it as a great blessing to make offerings to the monks who came on their alms round.

For the disciples of Ajahn Chah this was a daily exercise in the practice of humility and gratitude. They learned to appreciate the most basic of food, to eat only for survival, to give up indulging in taste and to transcend the pangs of hunger, till the next meal, 24 hours later. Bhante Kondanna continued this practice of having only one meal a day throughout his life.

Ajahn Chah’s guidance and unique teachings enabled his students to progress on the path. Many were the methods the master used to tear down the ego and self-view that is the most difficult defilement to overcome. The methodology adopted was one of self-realisation through direct experience and meditative insight, rather than book learning.

While Bhante Kondanna was into his second year at Ubon, Ven Saddhatissa of London, was given the task of finding an abbot for the Kavidaja Meditation centre in Moratuwa,

Sri Lanka. He thought that Bhante Kondanna would be the ideal candidate. So, in consultation with Ajahn Chah, Bhante Kondanna was requested to return by Ven Sadhatissa Thero. Unable to refuse the request of his teacher and mentor, Bhante Kondanna returned to Sri Lanka and was appointed as the Chief Abbot of the Kavidaja Meditation Centre.

From then on, Bhante Kondanna devoted his entire life for the welfare and happiness of the many, as the Buddha asked his disciples to do. He dedicated his life to the teaching of meditation both Samatha (Tranquility) and Vipassana (Insight). In Sri Lanka he conducted regular meditation retreats both in his own temple as well as at the Knuckles Mediation Centre, which he founded and at several other locations. One of his pupils, Prof. Rajah de Alwis, Professor of Civil Engineering at the Moratuwa University who followed his meditation classes at the YMBA Dehiwala, himself became a meditation teacher and introduced meditation to his engineering students, giving them a head-start in life.

Bhante Kondanna started an English Dhamma school at his temple in Moratuwa for children attending international schools. This has proved to be a great success as the 200 or more children who attend the school are also given a good grounding in meditation practice. Many of the teachers who provide voluntary services are professionals from many walks of life who are excellent in their English, dhamma knowledge as well as meditation.

Bhante Kondanna has also been the spiritual advisor of Seva Lanka Foundation, a charity that assisted poor rural communities of Sri Lanka. He was closely associated with the German Dharmaduta Society and was their anusasaka (spiritual guide) Bhante was also a regular speaker at the Maitriya Hall, Bambalapitiya, the Headquarters of the Servants of the Buddha, where he conducted meditation classes. He participated in their Centenary Celebrations in April 2021.

From the very outset, Bhante Kondanna received invitations from various parts of the world to conduct meditation retreats. This entailed travel to all parts of the world and long periods of stay outside Sri Lanka. At his pansakula ceremony it was mentioned that he spent approximately 50 years of his life outside Sri Lanka.

His easy-going manner, command of the English language, his sense of humour and simplicity enabled him to reach out to people from all walks of life, all nationalities, all ethnic groups and scores of free-thinking people from the far corners of the world, who were looking for answers to the enigma of life. His popularity as a meditation teacher grew to the extent that he ended up conducting meditation programmes in the long list of countries listed at the beginning of this article.

In South America which was totally alien to Buddhism, he attracted a large following, so much so that he received invitations from most of the south American countries, year after year. His influence was so profound that two persons from Argentina even followed him to Sri Lanka to gain ordination as Buddhist monks, at the Kavidaja Meditation centre in Moratuwa. Later, one of them went to Thailand to continue his meditation practice and the other returned to Argentina.

Bhante Kondanna was a monk who practiced what he preached and preached what he practiced. His day began with meditation long before dawn, while the rest of the day was devoted to the service of others. He lived a life of extreme simplicity, that bordered on austerity. He ate only one meal a day. Very often he obtained this meal through pindapatha (alms round), which in addition to being an act of humility is a re-affirmation of a monk’s vows of being totally dependent on the generosity of others, and of giving up personal possessions and resources. He explained that anything that a person puts into the bowl, must be eaten with gratitude and humility. Pindapatha was a practice that was followed by the Buddha.

During the first lock-down and curfew, when Bhante Kondanna was on his alms round, the local police who were arresting curfew violators, stopped him and questioned him. He replied that he was on pindapatha. The police then begged for his forgiveness and helped him on his path.

Bhante Kondanna never stood on ceremony or sought titles or positions and shunned any form of elevation and publicity. He did not promote fanfare and rituals and asked his followers to practice what the Buddha prescribed, namely Dana, Seela and Bhavana, (Generosity, Virtue and Meditation). He expressed disappointment that many people in Sri Lanka, replace Bhavana (meditation) with “puda puja” rituals, which was not what the Buddha recommended.

In his meditation classes, in addition to the instructions on the path to liberation, he advised his students on how to transcend pain through mindfulness. A few years ago, in London, he tripped on a pavement and fractured his ankle. At the hospital, the doctors wanted to give him a local anaesthetic before carrying out the procedure to re-set his ankle. He refused the anaesthetic and told that doctors that he taught his students how to transcend pain through meditation and that he has to practice what he preaches. The doctors had been astounded. Bhante Kondanna also had teeth extractions without anaesthesia much to the surprise and consternation of his dentists!

As a meditation master and guide, Bhante Kondanna leaves a great vacuum in the lives of his followers across the world. However, he made sure that he trained and guided several Sri Lankan monks who were his disciples, to learn English, practice meditation and proceed to other countries to impart the Dhamma. Ven. Dhammakusala of the Berlin Temple in Germany and Ven. Soratha at the Buddhist temple in Canberra, Australia are disciples of Ven. Homagama Kondanna. Here in Sri Lanka, Ven. Thirikunamale Sobitha Thero who was a devout follower of Ven. Kondanna will take over at the Kavidaja Mediation Centre. The torch that was lit by Bhante Kondanna Maha Thero will be carried by them to encourage human beings to strive for Enlightenment through the direct path of meditation, as extolled by the Buddha.

I would like to conclude by quoting from an article written by Bhante Kondanna “Why meditate?” which he wrote for the Centenary Volume of Dhamma Gems, the Journal of the Servants of the Buddha, in 2021. He speaks directly to the reader as follows:

“Through meditation and quiet contemplation, you will realise that, with everything being impermanent and causing so much pain, there is really no control, no power vested in me, you, or us. Even though we think this is my body, and my mind, everything is subject to automatic processes such as ageing, falling ill and dying, and so do the habitual reactions based on perceptions of what one likes and dislikes. Through meditation you will gradually realise that to live means to experience everything that is happening through awareness. That awareness is all that there is. No person, no being, just an ever-changing body and an ever-changing thought process, both of which have come together temporarily in this birth, giving the illusion of a permanent self. Meditation will help one see that the true nature of the world and of oneself is impermanence, suffering and non-self. (anicca, dukkha and anatta)

Once you realise this you have experienced the blissful state of Enlightenment. You are free of passion, desires, aversion. A state of blissful peace that comes with contentment, of not wanting, of having no desires, of just being.

Therefore, my friends, I invite you to tread the path shown by the Buddha, which is to sit in quiet contemplation, and see the truth of the universe within the body and mind.

May you all achieve the blissful state of Nibbana.”

Likewise, may Bhante Kondanna, attain that same blissful state of Nibbana, that he encouraged and guided his followers to strive for, through his life of selfless service as a Buddhist monk.



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BRICS upholds inclusive growth; re-affirms South-South cooperation

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BRICS political leaders at the 2026 New Delhi summit.(BBC)

A principal highlight of the recently concluded BRICS 2026 summit in New Delhi was the grouping’s unambiguous championing of the empowerment of ordinary people everywhere. This was yet another notable coming together of Southern governments over matters of common concern alright but it was the grouping’s people-oriented thinking that struck the impartial commentator as particularly important this time around.

The latter accent merits underscoring in view of the widespread perception that Southern oriented international organizations, such as the Non-aligned Movement (NAM), have had their day, so to speak. However the BRICS summit not only re-affirmed NAM principles but gave proof of its willingness to complement the main undertakings of NAM. Accordingly, causes such as South-South cooperation, international economic and social equity, multilateralism, international peace and the need to uphold the current UN-centred world order received resounding and fresh emphasis.

Particularly encouraging for those espousing Southern development concerns was the stressing of the historic ‘Bandung Principles’ in the New Delhi Declaration which crowned the summit deliberations. As is known, it was the ‘Bandung Spirit’ of 1955 that paved the way for the establishment of NAM and South-South cooperation in a major way. As such the ‘Spirit’ was primary in helping to reshape international development discourse and in giving it a pro-people bent. That is, development correctly conceived was birthed.

The New Delhi Declaration said in this regard: ‘We recall the 1955 Asian-African Conference in Bandung, Indonesia that proclaimed general principles, including equality, independence, non-intervention and mutual benefit. We stress that the Bandung Spirit serves as a reference in the pursuit of a fairer, more inclusive, and representative multilateral system.’

‘Geopolitics’ was not glossed over or ignored in New Delhi, but it is quite forgotten by some sections of opinion in particularly Sri Lanka that BRICS, while being an important Southern counter-balance in terms of power to the global North is also essentially about international economic growth with equity. The New Delhi summit helped to put right this conceptual imbalance in what groupings such as BRICS ought to be thinking and doing.

Even more precisely, people should be at the heart of development and in the exertions and preoccupations of international organizations claiming to represent the South. Southern governments equipped with economic and military might in particular remain important but it is people’s empowerment that ought to be the overriding consideration.

The latter concerns help stress the cruciality of democratic development since it is the latter that facilitates best the well being of people. Unfortunately, BRICS happens to be top-heavy with authoritarian governments that could deliver economic growth but not equity. It is fully representative, participatory governance that could best deliver to the people their essential needs and not totalitarian governments.

This is a complex dilemma for BRICS. It could be resolved somewhat by admitting more and more pro-people, democratic states into the BRICS fold to counter-balance the power and influence of authoritarian states. At present among the principal BRICS countries it’s only India that meets most of the criteria for democratic development.

Hopefully, more and more Southern democracies would see it fit to join BRICS in consideration of the latter’s potential to be a prime ‘economic powerhouse’ of the world. Equally hopefully, people’s empowerment in the true sense would come to be valued as a crucial merit for BRICS membership. It is relevant to stress that the fulfillment of the fundamental rights of a people is integral to their complete empowerment.

A grave negative fallout from the Trump administration’s current militarism is that more and more states world wide would come to value military heft over people’s empowerment. Consequently, the preference for military power could lead to countries wanting BRICS membership for the wrong reasons. That is, security through collective armed might would come to matter over all else and the world would be rendered an increasingly ‘dangerous place’.

But thinking people would expect from BRICS a more responsible role in world affairs and prefer to have from it inspirational guidance in democratic development, correctly understood.

A commitment by BRICS at the summit of considerable importance to world peace that should not be underplayed is its commitment to the UN system and the strengthening of International Law. The relevant quote from the Declaration spoke of BRICS’ ‘Commitment to strengthening multilateralism and multi-polarity and upholding International Law, including the Purposes and Principles of the Charter of the United Nations.’

Coming at a time when the UN is seen by some as a spent force, lacking effectiveness, the above endorsement of the UN Charter and International Law is of crucial significance. This amounts to solidly upholding the post World War Two order despite current largely rhetorical assertions that it is fast unraveling.

While UN reform remains a compelling necessity, the endorsement of the UN-centred order holds out the possibility of some of the BRICS heavyweights, who are currently acting in violation of International Law, eventually getting back to conduct that would be more in keeping with the requirements of International Law.

The UN could put these developments to constructive use by redoubling its efforts to work out diplomatic solutions to the current conflicts and wars that are showing no signs of being receptive to fresh peace efforts.

Two of these theatres of conflict are the Middle East and the Ukraine. While the US, Israel, Russia and Iran would need to be engaged by the UN with exceptional persuasive power to sort out the conflicts where they have come to feature directly and indirectly, the relevant BRICS members’ commitments to world peace and multilateralism could be used as instruments of moral pressure perhaps to induce them to get onto the path of peaceful conflict resolution.

The wide consensus among the BRICS powers amounts to their scoring a significant political victory over the US and its allies. Their espousal of international peace and the UN Charter exposes the US as being at cross purposes with peace-oriented and democratic sections world wide. Specifically, the moral and intellectual poverty of the Trump administration is being revealed glaringly.

This does not amount to a condemnation of the people of the US perse. It is just that some of them have voted quite unwisely. As a first step towards correcting this situation they could make good use of the upcoming mid term elections to register their strong disapproval of the Trump administration and the political extremists among the US Right. Course correction is not impossible.

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Not I — We: A new uniform will mean nothing if the person inside it is left behind

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by Mahil Dole

Senior Superintendent of Police (Retd.)

Sri Lanka Police has just marked 160 years. The parades were in order. The sentence that should have followed them has not been written with enough force. A police service that is pulled by politics, rewarded for individual glory and tried every night on social media cannot protect a country that is now a maritime hinge for international narcotics and financial crime. The political authority must decide, not in a speech, but in conduct, whether this force belongs to the law or to the loudest faction of the week.

That is not a plea. It is a warning.

The political hierarchy and the police hierarchy now agree that the service needs a new outlook, beginning with the uniform. The cut and the kit are not yet settled. That conversation is overdue. Criminals have moved into containers, encrypted apps and international logistics. An officer equipped for a quieter decade is less able to detect, and less able to come home.

Sophistication of kit is essential. Body-worn cameras, communications and protective equipment that match the threat are not luxuries. They keep a policeman alive.

If the first decision of this compact is only what the officer will wear, the wrapping will be modern and the person untouched. The priority is not a new silhouette. It is a different person inside the uniform.

The officer is a human being

He and she is a product of this complicated society. The fractures that run through the village, the school and the social-media feed run through the recruit. Communal suspicion, religious identity and ethnic memory are not checked at the armoury gate. The question treated as delicate is operational: is this officer mentally geared for ordinary crime and for communal, religious and ethnic conflict?

What is his stand if he belongs to one community and is sent into a dispute involving another? How will the parties look at him? How will the media frame the first photograph? That decides whether a crowd sees the law or “the other side.” We are all Sri Lankans. The sentence is easy on a Police Day banner. It is hard at a junction when rumour is already ahead of the patrol.

Every officer, from constable to gazetted rank, must be trained for these issues as deliberately as for a baton. Not one lecture at Katukurunda: recurring, scenario-based work on mixed neighbourhoods, mixed complainants, and keeping personal faith out of the method of work. The media will hunt the communal angle; parties to a conflict will hunt the ethnic one. The only answer that holds is an officer whose first identity on duty is Sri Lankan and whose first loyalty is the law.

That is “We.” Assuming the uniform dissolves identity is how a single incident becomes a national story.

What they have been is not what they can remain

From the 1866 ordinance this service has been the state’s civilian arm, colonial order-keeping, post-independence law and order, then a wartime partner that buried its dead beside the armed forces. Specialised units were built for terrorism, organised crime and financial intelligence. The same institution was used as a residual army, a political instrument and a promotion marketplace. Loyalty too often attached to a person, not to the law. Easter Sunday made the price visible. So did every file that moved, or stalled, according to who was in office.

A history of sacrifice does not excuse a present of capture. It makes the capture more shameful.

What they are today

On paper the force is large, some 79,000 authorised, 609 stations. On the ground it is thin. More than 4,300 officers have left since 2020. Vacancies exceed 30,000. Shifts of twelve to eighteen hours are still treated as normal. Distress is still logged as discipline rather than welfare. That is waste, not toughness.

Crime has two faces, and both strike national security. Gang violence over narcotics still produces shootings. Sri Lanka also sits on feeder routes moving Afghan and Pakistani product toward other markets. Harbour and high-sea detections in the hundreds of kilograms are no longer rare. Ice hidden in towels at Colombo Port; heroin pulled from multi-day trawlers; scam compounds and frozen assets in the billions of rupees, these are not “ordinary crime.” They buy influence and fund the next consignment.

The third battlefield is information. Reels and anonymous accounts impersonate officers, launder rumour as fact, and reward the man who seeks a following. Inside the service the culture still teaches “I”: my file, my photograph, my briefing. Rank is being treated as a prize. It is a trust.

The container that became a campaign

Late August 2026, officers opened containers at the Colombo International Container Terminal and recovered some 463 to 472 kilograms of crystal methamphetamine, concealed in towels, originating from Pakistan and valued in the billions of rupees. Suspects including foreign nationals were arrested. The United States DEA publicly associated itself with the intelligence. The criminal case sits with the Central Crime Investigation Bureau.

That is a success. It should have been protected as a success.

Instead, an internal process review, ordered by the Inspector General into how information moved between bureaux, was translated on social media into another story: that the IGP and Senior DIG Ranmal Kodituwakku were being “chambered” over the detection. An Opposition MP warned, correctly, that putting the officers who delivered the raid under a public microscope will teach the service the wrong lesson.

State the distinction without apology. A criminal file is about the network and the money. A process file is about timelines and chain of custody. A blog is neither. Collapsing a Senior DIG’s recorded statement into “the hierarchy is in the dock” is not accountability. It is a gift to those who packed the towels. After a half-tonne interdiction, a process review is normal; leaking it as a morality play is not. Complete the inquiry on the record. If negligence is found, deal with it. If not, say so. Half-spoken files let rumour colonise the institution.

Training, technology and a mind that can bear the load

The IGP and the hierarchy must stop treating training as a calendar ornament. Immediate programmes are required, not next year’s paper.

First

, the evolving issues: communal and religious tension, narrative operations, child and women protection, financial and cyber crime, harbour interdiction, the law of arrest.

Second

, the technologies: digital evidence, data protection under the Personal Data Protection Act, disciplined open-source work, body-worn cameras that protect the public and officers alike.

Third

, mental health as operational infrastructure, counselling an Inspector can use without becoming a Legal Division case, and early recognition of burnout before it becomes a headline.

Incentives must follow: allowances for certified competencies, promotion credit for courses applied, not for attendance photographs. Asking for sophistication at the port with no path to acquire it is theatre.

A new uniform that can carry a camera, worn by an officer unprepared for the society he polices, is a costume. The station, the cell, the unseen hour Look next at where this officer lives and works. Many stations are old, congested and unhygienic. Living standards on duty are low. You cannot demand a different person in the uniform and house him as if he were expendable.

Cells are a particular failure of command. Too many sit out of sight of the men on duty. They are dilapidated. What happens inside goes unnoticed until a death, an assault or an escape. That is a design of our own buildings, not a secret of the underworld. A cell that cannot be seen cannot be defended in court or in conscience. Refurbish, fix sightlines, monitor what the Constitution requires, and treat an escape as a failure of supervision before it becomes a press note.

These are not welfare extras. They are the conditions under which evidence is kept, suspects are held, and officers decide whether the job is still worth the family cost.

The health of the officer is the health of the public

One of the first duties of the hierarchy is the health of the policeman and his family. A sick officer with a sick child is not “uncommitted.” He is a risk to himself, to the next raid, and to the citizen at the counter. Police hospitals are few. Officers in rural stations cannot reach them in time. The IGP should not wait for a building programme. Speak to the health authorities now. Arrange priority access for officers and their families at government hospitals. Dedicated wards or reserved beds are not a privilege class. They are the minimum owed to people sent into harm, and into other people’s crises, at every hour.

Good health is a good mind. A good mind is good care for the people. No uniform compensates for an officer who has not slept, has not been treated, and cannot reach a Police hospital.

What they must be tomorrow

The country does not need more decoration. It needs a service the public can approach without fear and that no politician can casually redirect: intelligence-led against networks that threaten the state; digitally capable and legally bounded; trained for communal heat as well as narcotics; housed and treated as human beings; collectively minded. We hold the ground, not I cleared the file.

The constable at the junction and the analyst tracing a hawala chain are the same institution. National security is not a specialist’s private property.

To the policymakers and the political authority

You have agreed with the Police hierarchy on a new outlook. Use it for more than cloth.

Independence is not the IGP’s personal autonomy. It is the institution’s ability to apply the law without fear or favour, and still answer to the law. You cannot have that and also have a Police summoned, transferred or publicly undermined according to the needs of the week.

Appointment and removal of the Inspector General must remain a process, not patronage. The National Police Commission must exercise its powers over promotions, transfers and discipline without being hectored from the gallery. Cabinet sets policy and budget. It does not choose Tuesday’s suspect. Comment from the House on the guilt of named officers while a file is open is not oversight. It is interference under another name.

If you want an apolitical Police, stop using internal inquiry as a factional weapon and social media as a substitute bench. Different treatment of files is the old disease. Naming it only when the officer is someone you dislike is the same disease.

Then fund what a new uniform implies: immediate training, habitable stations, cells that can be seen, and a health arrangement with the Ministry of Health that does not leave a rural sergeant’s family outside the gate. Announcing kit and withholding living conditions is not reform. It is dressing the service for a photograph.

The public has a part. Distinguish error from crime. Cooperate with the officer who is fair; demand consequences where he is not. In conflict, look at the uniform as the law, not as a census of name, faith or village. Do not outsource judgement to an anonymous account.

The stand It is not I. It should be We.

A new uniform will not make an officer Sri Lankan. Training, health, housing, an apolitical file, and a command that treats him as a human being might. A service that thinks in individual glory will be outrun by networks that think in systems. A political class that thinks in capture will keep receiving detections and wondering why the pipeline never closes. A country that argues about the cloth while the person inside it is exhausted, untrained for communal fire, and unseen in a dilapidated cell block is not preparing for tomorrow. It is rearranging the wardrobe.

The law cannot serve two masters. Neither can the uniform, old or new.

(This analysis is offered in the interest of national security, institutional reform, and public safety)

Mahil Dole, SSP (Retd.), served as Deputy Director in charge of the Counter-Terrorism Desk of the State Intelligence Service and later as Intelligence Coordinator to the Inspector General of Police. He is a former Member of the Sri Lanka Wakfs Board and author of Security Beyond Enforcement: Practical Approaches for a Safer Nation. Email – mahildole54@gmail.com

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The Miss World 2026 scene …

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History was made under the lights on 05th September, as Joheirry Mola Dominguez, of the Dominican Republic, was crowned Miss World 2026 by outgoing queen Suchata Chuangsri of Thailand at April 2nd Square in Nha Trang, Vietnam.

It is only the second Miss World title for the Dominican Republic; 44 years after Mariasela Álvarez’s win in 1982. Reports described it as an “emotional and historic moment” for the nation.

Joheirry, 24, beat 110 other delegates to take the crown.

A dedicated educator and community advocate, she holds a degree in Business Management and Administration from Universidad Iberoamericana. She is Founder and President of “Voices of Tomorrow”, an initiative expanding access to English education for children in vulnerable communities. She also teaches Literature and Social Studies in English, and works as a correspondent for Univision New York’s Ventana a Quisqueya.

Her advocacy won hearts

It was her advocacy that won hearts.

“My Beauty With a Purpose is to take English programmes to kids in vulnerable communities,”

she said at the Grand Final. “Because I believe that when they know this language, the opportunities, the doors that can open to their life, it’s huge. English is a tool that will stay with them and benefit them for the rest of their lives.”

Spain’s Elisabeth Reynés finished 1st Runner-Up, while Malaysia’s Taanusiya Chetty, also winner of Beauty With a Purpose, took 2nd Runner-Up.

The Top 6 included Vietnam’s Le Nguyen Bao Ngoc, Eritrea’s Snit Habteab, and South Africa’s Romanda Hombir.

The 75th Anniversary edition, hosted for the first time in Vietnam, was a spectacle before 20,000 spectators. Staged on a 110+ meter outdoor platform by Nha Trang beach, the square was lit up with huge LED screens and high-power sound.

Even heavy rain during the Americas & Caribbean segment couldn’t dampen spirits. Umbrellas and raincoats popped up and the show resumed 15 minutes later. Nobody left. That’s dedication.

With 111 ambassadors, cultural dances, ao dai performances, and the seaside backdrop, officials called it a celebration of beauty, talent, confidence, and social responsibility.

With 20,000 people, rain or shine, screaming, cheering, live-streaming, waving flags… it was, indeed, pure Miss World magic.

For Sri Lanka, Prathibha Liyanaarachchi did not make the Top 40 at the 73rd Miss World Festival, but she reached the finalist stages of four fast-track events — Top Model, Talent, Sports, and Beauty With a Purpose.

Miss World magic: The square was lit up with huge LED screens and high-power sound

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