අධ්යාපන පරිපාලනය මස්ත බාල්දු කිරීම
Ivan criticises the absorption of 810 people without the required qualifications into the Sri Lanka Education Administrative Service at a time when 20,000 candidates sat an examination for 410 posts. He argues that such political favours degrade the service that runs the school system, and links the decision to wider failures in primary-school policy and the Z-score dispute over university admissions.
සෝභිත හිමිගේ පැතුම
Unable to attend Maduluwawe Sobitha Thero’s 70th birthday, Ivan honours him as one of the few learned people who never stayed silent in the face of wrongdoing. He recalls telling two vice-chancellors, G.L. Peiris and Arjuna Aluwihare, after the second JVP revolt that intellectuals’ silence was the cause of youth rebellion. Sobitha Thero called for abolishing the executive presidency and changing the electoral system in his lifetime, and Ivan notes a growing chorus — Maithripala Sirisena, Speaker Chamal Rajapaksa, government MPs, the Communist Party, the JHU — for change. He contrasts the old Westminster system, with by-elections, constituency MPs, spending limits and a Prime Minister in Parliament, with the executive presidency, which concentrates power in one person above the law and turns governance into a system of plunder.
විශාඛාව හා නිදහස් අධ්යාපනය
Ivan reproduces the list of charges — Rs 8,320 for two years, including a security fund, electricity and prize-giving — that Visakha Vidyalaya’s principal asked A/L students to pay at once, and asks whether this applies only to elite schools or to all. Even then, pupils will spend thousands a month on tuition. He describes a neighbour in Galle, a former military policeman now driving a three-wheeler, who spends almost all his earnings on tuition for his two daughters, who are home only at night. If children cannot pass exams without paid tuition, he concludes, the free school system is failing in its basic duty.
පෙරටුගාමී පක්ෂයේ ස්වයං විවේචනය
Amid the decay of every party, Ivan reviews the newly formed Frontline Socialist Party through its 445-page book on the JVP’s path from 1978 to 2012, billed as a self-criticism but really a critique of its parent party. Its young members are committed, he says, but their thinking still lives before the fall of the Berlin Wall, ending with Lenin on the dictatorship of the proletariat. The book romanticises JVP culture without asking why idealistic youth became executioners in 1988–89. He traces a thread through the JVP’s history: after Wijeweera’s disappointing 273,248 votes in 1982, the party never found a leader the public would accept, backing Rajapaksa in 2005 and Fonseka in 2010 for want of its own candidate — a dilemma rooted in race, caste and religion. The FSP must put knowledge before action.
අහිංසාවාදයේ පැණි තැවරූ අවස්ථාවාදය
Dr Sunil Wijesiriwardena, who turned back at the gate of Ravaya’s anniversary rather than submit to security checks, wrote that two front-page photographs showed Ravaya treating its readers as a feudal lord treats low-caste visitors. Ivan answers with satire and six historical photographs — LSSP leaders seated above their supporters, Trotsky at the Comintern’s top table, Tagore, Gandhi and Nehru in chairs above others — to show where such reasoning leads. He then turns the test on Wijesiriwardena’s own record: how he ran his organisation Vibhavi, why it closed when foreign funding ended, and whether as a paid consultant to other NGOs he ever challenged their corruption. Those who judge others’ spaces, Ivan says, must first look at their own.
පවුල් දෙකක් සමග දීගකෑම ( රාවයේ 25 වැනි සංවත්සර කලාපය වෙනුවෙන් ලියූ ලිපියකි.)
Written for Ravaya’s 25th-anniversary issue, this personal essay describes how Ivan’s family says he has two families: his wife and three children, and Ravaya. Gandhi, his lifelong hero, failed as a father, as did Mandela and King, and Ivan resolved not to. He recalls weekends at home in Galle, his family’s refusal to exploit Ravaya, and his son’s reply to taunts after President Kumaratunga attacked Ivan on television and a fake Ravaya was circulated. But Ravaya was not always sensitive in return: reports on a school principal led to reprisals that drove his son, a six-time national chess champion, out of school; attacks on Dian Gomes cost the boy his sponsor; and the paper wounded friends such as Suranjith, Hemasiri Fernando, Susanthika Jayasinghe and Vimukthi Jayasundara. Critics, he says, must remember who their friends are.
පූර්ණ ප්රතිසංවිධානයක අවශ්යතාව
Ivan argues that Sri Lanka’s schools of thought still see the ethnic question as they did while Prabhakaran lived, arguing only over how much of the 13th Amendment to grant. The root problem, he says, is the failure after 1948 to build a united nation and a democratic society to sustain the state and democracy inherited from Britain: Burghers were driven out, Indian Tamil plantation workers lost their citizenship, Tamils lost language rights, and the 1972 and 1978 constitutions completed the decay of governance. With terrorism defeated, the rot is visible and the moment has come to rebuild nation and state together. He sets out an eighteen-point agenda — from abolishing caste discrimination and fixing national policies to curbing corruption, criminalised politics and inequality — for a four-to-five-year national programme involving all parties.
ජනතා විමුක්ති පෙරමුණේ දෙකඩවීම
Prompted by a 71-year-old reader in Kandy who hoped the JVP’s breakaway ‘people’s struggle’ group might revive Marxism, Ivan reflects on Marxism as a secular religion whose paradise collapsed with the socialist world, leaving devoted followers stranded. He remembers his lawyer and friend Suranjith, who gave years to the Communist Party, and the short story he wrote in prison after 1971 predicting that Mao’s own people would one day strike his statue. He recalls Leslie Goonewardene’s view that the LSSP split merely scattered a brilliant young generation — a warning for the new group — and argues that the old Left’s intellectual, liberal-democratic tradition deserves respect, that Wijeweera’s rejection of it was wrong, and that the dissidents stop their self-criticism short of Wijeweera and the two insurrections.
සේකරගේ ප්රහේළිකාව ගැන වැඩිදුරටත්
The article on the Sekera puzzle and the interpretation of the communal crisis brought a number of telephone responses, and this is Ivan’s answer to them — including a correction he is careful to make gently about the answer Professor Sarath Wijesuriya had given him.
මහගමසේකර ප්රහේලිකාව හා අර්බුදයට තිබෙන අර්ථකථනයේ දුගීභාවය
Mahagama Sekera was an artist the country loved and respected, of the first rank in several branches of art at once, and the authenticity in his work was the artistic expression of the authenticity in his life. Ivan had a puzzle about him he could not settle for years: why the statue of him at the junction where you enter his village had been attacked, several times, by somebody.