සහල් අර්බුදය
Rice disappeared from the market as soon as a controlled price was set. Ivan explains why — no paddy left in the marketing board, buying entirely through private traders, and no reason for a miller to sell below what he paid — adds the floods and the export restrictions in the rice-growing countries, and argues the moment is an opening for agriculture rather than only a shortage.
ජීවන වියදම් ගින්නෙන් දැවෙන ජනතාව
Ivan lays out the year’s price rises item by item from the agriculture department’s own figures — red raw rice from 39.34 rupees a kilo to over 70, samba to over 80, a coconut from 19 to 45, dhal from 86.48 to 160 — and asks what relief the government intends. His answers are practical: put uncultivated land to use, encourage home gardens, control crop damage by monkeys, and find something for those living on wages alone.
ජවිපෙ අර්බුදය කොයිබට ද?
The attempt to strip Weerawansa of his position has turned him round to attack the party, and ten of its members of parliament have publicly backed him. Ivan reads it as a split that cannot be contained, predicts where the pieces will go at the next election, and traces the decline to a movement that never acquired the political knowledge its constituency needed.
ප්රචණ්ඩත්වය වන්දනාමාන කිරීම
The JVP rose twice in arms and the LTTE is still fighting; between them more than a hundred thousand are dead, and both movements commemorate their own dead without distinction as heroes. Ivan says the JVP’s transformation into a parliamentary party is good and incomplete: it has not yet given up honouring its own violence, and among the heroes it commemorates are people who killed without reason.
මංගලගේ ආරක්ෂාව හා දේශපාලන භූමිකාව
Mangala Samaraweera says he is an LTTE target, that his guard is inadequate and that the government will answer for anything that happens to him. Ivan agrees he should be properly protected and then declines to join the procession: he recalls what was done to Ravaya through the labour department when Samaraweera held office, and says a man who wants to start again should begin with self-criticism.
ඇඟලුම් කර්මාන්තය ආරක්ෂා කරගැනීම ජාතික වගකීමකි
Germany’s warning that the GSP+ concession could be withdrawn if the country does not meet the conditions it signed up to should be taken seriously, Ivan writes, and not enjoyed by the opposition as damage to the government. Garments drive the economy and employ village women; protecting the concession is the country’s responsibility, and if we have done wrong the answer is to put it right without delay.
රටේ දේශපාලන නායකත්වය පිළිබඳ ගැටලුව
A Sunday Times survey of 519 people for the sixtieth anniversary asked which post-independence leader had most capacity to take the country forward. No leader had won the confidence of a majority; D.S. Senanayake came first and even he scored low; Chandrika Kumaratunga drew one per cent. Ivan reads the result as a verdict on what the office does to whoever holds it.
එල්ල වී තිබෙන අභියෝගයට එක්සත්ව මුහුණ දිය යුතුය
The war has entered a new phase and the LTTE has answered by attacking civilians in the south. Ivan distinguishes civilian deaths from air strikes, which may happen, from attacks aimed at civilians, which are chosen — then says the danger now is a second Black July, and that neither suppressing the opposition nor destabilising the government can be justified against it.
ජනමාධ්ය බිය ගැන්වීම
Threats to journalists used to come from the government; now they come from the government and from gangs. Ivan follows the Rupavahini affair from the attack on a programme producer to the armed group that told another employee’s mother he would be killed, and sets it beside the JVP’s habit of calling violence against ordinary people a campaign against a foreign army.
60 වසරක නිදහසේ අස්වැන්න
Sixty years on we still blame the British for what we have made of the country, Ivan writes, and we are not ready to ask honestly whether we did it to ourselves. India was worth wealth to the Empire and Ceylon was worth its position; what we inherited was a political system we then steered in a feudal pattern, dividing citizens by race, religion and caste for the convenience of ruling them.