April 21, Colombo (LNW): A profound gesture of recognition has come from the Vatican, as 167 Sri Lankan Catholics who perished in the coordinated Easter Sunday bombings of 2019 have been formally honoured as martyrs.
The announcement was made by the Archbishop of Colombo, His Eminence Cardinal Malcolm Ranjith, during a poignant ceremony held to mark six years since the devastating attacks.
The victims, who died during services at St. Anthony’s Shrine in Kochchikade and St. Sebastian’s Church in Katuwapitiya, have now been officially inscribed in the Catalogue of the Witnesses of the Faith by the Dicastery for the Causes of Saints—a body within the Roman Curia responsible for the canonisation process and recognising those who have died for their beliefs.
The acknowledgment designates the deceased as Heroes of Faith, a deeply meaningful designation within the Catholic tradition that highlights both the brutality of the event and the spiritual endurance of those who were targeted.
This declaration comes as Sri Lanka continues to grapple with the aftermath of one of its darkest days, when multiple suicide bombings on April 21, 2019 claimed the lives of more than 260 people and injured hundreds more across several locations, including churches and luxury hotels.
The attacks, orchestrated by a local Islamist extremist group with alleged international links, sent shockwaves through the nation and provoked a global outcry.
Speaking at the memorial mass held at St. Anthony’s Shrine—one of the two churches directly affected by the blasts—Cardinal Ranjith said the Vatican’s recognition is not only a spiritual tribute but also a call to the wider world to remember the victims not merely as casualties, but as individuals who died upholding their faith in the face of senseless violence.
The Archbishop presided over the solemn service, attended by grieving families, members of the clergy, and a wide cross-section of the public. As prayers were offered and candles lit, there was a prevailing atmosphere of reflection, reverence, and quiet resilience.
Mourners were not only honouring those who died but also renewing their calls for truth, accountability, and justice—demands that have echoed for years amid widespread criticism of investigative delays and political inertia.
Cardinal Ranjith has remained a vocal critic of successive governments for what he describes as an inadequate response to the tragedy and an apparent reluctance to pursue justice for those affected.
On numerous occasions, he has insisted that the true masterminds behind the attacks remain unidentified and that the pursuit of justice has been clouded by political interference and bureaucratic apathy.
The Vatican’s recognition, therefore, carries not only spiritual significance but also a symbolic reminder of the global Church’s solidarity with Sri Lanka’s Christian community.
By acknowledging the victims as martyrs, the Holy See reinforces a narrative of faith enduring in the face of terror—an affirmation many survivors and relatives have clung to amid a continuing struggle for closure.
April 21, Colombo (LNW): Six years have passed since the morning of April 21, 2019, when Sri Lanka was shaken to its core by a series of coordinated bombings that tore through churches and luxury hotels, claiming the lives of over 260 innocent people and injuring over 500 more.
As the country marks the sixth anniversary of the Easter Sunday attacks, memories remain painfully vivid, and the call for justice continues to echo across communities, transcending religious and ethnic boundaries.
The attacks, which targeted Catholic worshippers celebrating Easter Mass and foreign guests at high-end Colombo hotels, were carried out by a group of Islamist extremists affiliated with a local militant outfit.
Their actions shattered a decade of relative peace following the end of Sri Lanka’s brutal civil war in 2009. For many, it felt like history had cruelly repeated itself, replacing the hope of reconciliation with fear, uncertainty, and grief.
Time, whilst offering some solace, has not dulled the pain for the families who lost their loved ones in the carnage. Parents who lost children, spouses robbed of their partners, and survivors bearing both physical and psychological scars continue to navigate a world that changed forever in the space of a few minutes.
The wounds inflicted that day run deep, etched not only into personal lives but also into the collective conscience of the nation.
Every year since 2019, solemn memorials have been held in the affected churches—St. Sebastian’s Church in Negombo, St. Anthony’s Shrine in Kochchikade, and Zion Church in Batticaloa—where survivors, families of victims, and members of the clergy come together in prayer and remembrance.
The sight of flickering candles, photographs of the departed, and tearful tributes are stark reminders of what was lost. Though some survivors have found ways to rebuild, the scars of that dark morning are permanent.
Beyond the personal tragedies, questions surrounding accountability, justice, and prevention remain largely unanswered. Investigations and commissions were launched with promises of transparency and reform, yet many families and citizens feel betrayed by the lack of concrete outcomes.
Key findings have been mired in political wrangling, bureaucratic delays, and a perceived absence of will to prosecute those responsible for negligence. The perceived inaction has bred frustration, with victims’ families questioning whether the lessons of that day have truly been learned.
Religious leaders, particularly within the Catholic Church, have persistently called for justice and truth, demanding clarity about the lapses in intelligence that allowed the attacks to unfold despite prior warnings.
The Archbishop of Colombo, His Eminence Cardinal Malcolm Ranjith, a vocal advocate for accountability, has been unwavering in his calls for answers, representing not only his congregation but a broader national yearning for closure and truth.
Despite the pain, moments of unity have emerged. In the aftermath of the attacks, communities of all faiths and backgrounds stood together in solidarity. Buddhists, Hindus, Muslims, and Christians lit candles and held vigils side by side, determined not to let violence divide them.
It was a powerful statement against extremism—that Sri Lanka’s mosaic of faiths and ethnicities could coexist, even amidst profound sorrow.
This sixth anniversary is a poignant time for reflection—not only to remember the innocent lives lost but also to ask what kind of society Sri Lanka wishes to become.
“Are the lessons of Easter Sunday being translated into policies that safeguard pluralism, social cohesion, and security? Has the tragedy become a catalyst for change, or has it faded into the routine of political cycles?“
For many Sri Lankans, the memory of Easter Sunday remains not just a national tragedy, but a personal marker of grief, resilience, and unresolved pain. The need to remember is not merely ceremonial—it is essential to honour the victims, to demand justice, and to ensure that such horror is never repeated. Only through sustained reflection and honest reckoning can the country move towards healing.
As church bells ring once more across the island on this solemn day, they do so not only in mourning but as a call to conscience. Six years on, Sri Lanka stands at a crossroads—still bearing the weight of its sorrow, still demanding the truth, and still striving, however haltingly, toward peace.
April 21, Colombo (LNW): Showers or thundershowers will occur at several places in most parts of the island during the afternoon or night, the Department of Meteorology said in its daily weather forecast today (21).
Fairly heavy falls about 75 mm are likely at some places in Central, Sabaragamuwa and Uva provinces and in Hambantota, Ampara and Polonnaruwa districts.
Showers or thundershowers will occur in Western and Northern provinces and in Galle, Matara and Puttalam districts in the morning too.
The general public is kindly requested to take adequate precautions to minimise damages caused by temporary localised strong winds and lightning during thundershowers.
Misty conditions can be expected at some places in Central, Sabaragamuwa and Uva provinces and in Ampara district during the morning.
Marine Weather:
Condition of Rain:
Showers or thundershowers may occur at a few places in the sea areas off the coast extending from Puttalam to Matara via Colombo and Galle. Showers or thundershowers may occur at a few places in the other sea areas around the island during the evening or night.
Winds:
Winds will be south-westerly and wind speed will be (25-35)kmph. Wind speed can increase up to 45 kmph at times in the sea areas off the coast extending from Puttalam to Kankasanthurai via Mannar.
State of Sea:
The sea areas off the coasts extending fromPuttalam to Kankasanthurai via Mannar can be fairly rough at times. The other sea areas around the island can be slight to moderate. Temporarily strong gusty winds and very rough seas can be expected during thundershowers.
Johnnie Walker has unveiled Blue Label Ultra, a limited edition, first-of-its-kind, boundary-breaking innovation. Weighing just 180 grams, Johnnie Walker Blue Label Ultra is touted as the world’s lightest (70 cl) Scotch whisky glass bottle.
Johnnie Walker has unveiled Blue Label Ultra, a limited edition, first-of-its-kind, boundary-breaking innovation. Weighing just 180 grams, Johnnie Walker Blue Label Ultra is touted as the world’s lightest (70 cl) Scotch whisky glass bottle. Using new, patented glass technology developed by Diageo’s design team, this lighter and lower-carbon bottle embodies the future of luxury packaging, fusing sustainability with exceptional craftsmanship.
Born from a five-year journey in glass innovation, this milestone proves that premium packaging can be both luxurious and eco-conscious. In the course of its research, the brand has been granted a patent to encourage further progress in the industry. In a first for Diageo, a licence for the open-sourced patent will be offered on a royalty-free basis to anyone in the world who wishes to share in these discoveries.
Each bottle is filled with a specially blended liquid by Emma Walker, the Master Blender at Johnnie Walker, featuring whisky from legendary distilleries such as Oban, Brora, and Royal Lochnagar, as well as select ‘ghost whiskies’ from now-closed distilleries. The result is a unique liquid boasting the essence of fresh red berries, sweet vanilla, wood spice, toffee, and warming wood smoke.
To celebrate this milestone, Johnnie Walker has partnered with leading North American-based artists, designers, and the Corning Museum of Glass to further explore the future of design and sustainable innovation. These artists will create bespoke pieces inspired by the innovative glass technology behind Blue Label Ultra, extending the bottle’s spirit of craftsmanship into the broader world of design. Whether through drinking vessels, artistic interpretations, or groundbreaking applications, these commissioned works push the boundaries of lightweight glass, all in the name of progress.
Showcased designers include Amber Cowan, Objects of Common Interest, and Scott Newlin, each recognised for their distinctive contributions to contemporary design and material exploration. During NYCxDesign in May, the commissioned works will be unveiled at an exclusive exhibition hosted at the Cristina Grajales Gallery, a space dedicated to showcasing cutting-edge contemporary design.
“Johnnie Walker Blue Label Ultra was born out of a vision for the future of luxury, one that embraces lighter, sustainable, and innovative design without compromising craftsmanship,” said Jeremy Lindley, Global Design Director at Diageo. “Through our work with leading designers, we’re extending this philosophy beyond whisky packaging, collaborating with some of the most exciting designers to explore new creative frontiers.”
“With Blue Label Ultra, we are pushing the boundaries of design in the world of luxury, with Johnnie Walker at the intersection of artistry and sustainable packaging design,” said Jesse Damashek, SVP of Whisky at Diageo. “This release is a bold step forward, combining an extraordinary new blend with our most innovative bottle yet. Through many of our innovations with Johnnie Walker, it has remained a priority that we celebrate and collaborate with leading progressive creators around the globe.”
With only 888 bottles ever produced, the Johnnie Walker Blue Label Ultra release is an extraordinarily rare expression of whisky craftsmanship. Johnnie Walker Blue Label Ultra will launch in the North American market on May 1, with an SRP of $1,250.
Existentialists Jean-Paul Sartre and Albert Camus were once friends, but differences between them ultimately ended their friendship.
Life in Europe in the first half of the twentieth century was unstable; wars, economic crises, a pandemic—it was hard not to feel humanity was facing one “existential crisis” after another. One philosophical response to this historical context was the philosophy of existentialism. There were shared themes explored by “existentialists,” but also important differences between them all. Jean-Paul Sartre and Albert Camus were no exception to this as the two began as friends examining similar inquiries, but they would eventually be led to different philosophical positions.
What Is Existentialism?
Photo of a sculpture by Alberto Giacometti, by Rino Porrovecchio, 2008. Source: Creative Commons
Existentialism is best understood not as a philosophical movement or tradition, per se, but rather as a group of thinkers approaching shared inquiries, particularly about human existence. While related inquiries date at least as far back as the Hellenistic philosophy of Stoicism, existentialism, as an exploration of a group of shared themes, is generally dated to begin in the nineteenth century with Søren Kierkegaard and Friedrich Nietzsche. All of these thinkers are united around exploring who we are and how we should live in response to the turbulent and seemingly foreboding forces of change sweeping Europe, which was especially during the time of Sartre and Camus in the first half of the twentieth century.
Biography of Jean-Paul Sartre
Painting of Jean-Paul Sartre, photo by Thierry Ehrmann, 2008. Source: Creative Commons
Jean-Paul Sartre was born in Paris and lived from 1905 to 1980. He described his childhood as “suffocating,” feeling quite alone with books upon spending a lot of time at home, being raised by his mother and grandparents upon the death of his father. But he would go on to pursue the study of philosophy, receiving his degree from the prestigious École Normale Supériore in Paris. He also studied in Germany, where he discovered the phenomenology of Husserl and Heidegger, which had a big impact on his subsequent philosophy.
During World War II, Sartre was captured by the Germans, and he relates that this was another time he had a deep exposure to Heidegger. Upon his return to Paris as a citizen, having pleaded poor health, he eventually joined the resistance movement—this is when he first met Albert Camus, as they initially shared political ideals, but they would eventually experience a great rupture that would lead to the end of their friendship.
Biography of Albert Camus
Photo of Albert Camus smoking, uploaded by DietrichLiao, 2008. Source: Creative Commons
Albert Camus was born in Algeria and died in France. He lived from 1913 to 1960. Both Sartre and Camus took on many roles in their writings; novelists, essayists, and playwrights, to mention some. Camus was raised in a poor working-class family, as opposed to the more middle-class lifestyle that Sarte experienced. They did share, however, being raised by their mothers and grandmothers upon the deaths of their fathers.
As an adult, Camus had a reputation as a womanizer; though he did not believe in marriage, he did marry twice, but he was known to commit adultery—in fact, it is believed that one of his wives attempted to commit suicide as a result of the consequent turmoil this caused her.
Growing up in French-occupied Algeria was a very different experience for Camus compared to Sartre, and this is part of what led to opposing political views—the main source of their disagreement. Sartre would come to advocate for communism as the ideal form of government and solution to the problems of his time, whereas Camus would be all the opposite as a staunch anti-communist.
Similarities Between Sartre and Camus
Drawing of Albert Camus, uploaded by SPDP, 2010. Source: Creative Commons
As with the others labeled “existentialists,” in his philosophy, Albert Camus was concerned with the lived situation of human beings. The direction he would take from here, however, was to focus on why it is absurd; thus, some consider his philosophy to be a “philosophy of the absurd” rather than “existentialism,” along with some other key reasons.
Atheism, Absurdity, and Nothingness
Image of “Nighthawks” by Edward Hopper, Bert Kaufmann, 2008. Source: Creative Commons
Both Sartre and Camus were atheists, which was an important foundation for their subsequent views. Both agreed that this gave human beings radical freedom. However, as we can see, Camus was not nearly as antagonistic toward religion as Sartre was. They both shared a relational view of human existence; that is, our existence is fundamentally lived through our relations with others. This can lead to a feeling of self-alienation that can be highly problematic. But as we will see, they differed on what the results of this were. Sartre argued that this is how human beings understand “nothingness,” whereas, for Camus, it is how humans introduce absurdity into the world.
For Sartre, “nothingness” is the gap introduced by our subjective consciousnesses to the objects in the world. This is what makes us radically free because it opens up a world of possibilities for seeing this distinction between the subjective and the objective. Our consciousness introduces nothingness into the world via the realization of possibilities because it is how we can see that there are things in the world and things that are not yet possible to be some time in the future. This is also manifested in how we relate to others; we see others as objects because we cannot directly experience their subjectivity, but we assume that they, too, have this subjectivity that introduces nothingness, possibility, and thus radical freedom into their lived situation.
For Camus, rather than nothingness, he argues that humans bring absurdity into the world when open to these possibilities; when human beings confront the world without any God to provide a deterministic reasoning and path, all that we are left with is a reality of the absurd. Life has no origins as a gift from divinity and, thus, is empty. It seems meaningless as there is no real point to anything we do, so to go on living is essentially “absurd.” We relate to the world and others via this absurdity.
Liberation Through Pessimism
Photo of Sartre from 1965, by an unknown photographer. Source: Wikimedia Commons
While these views may both initially sound pessimistic, they are ultimately both meant to be liberating through their shared emphasis on radical freedom; there is no fixed essence to what it means to be human, and we are ultimately each free to create whatever kind of meaning and thus life we want. “Existence precedes essence,” Sartre famously declared. And for Camus, despite the absurdity of our human existence, there is also something very fulfilling about living with that reality—as in his famous example of Sisyphus, as the myth went, destined through punishment to eternally roll a boulder up a hill, only for it to fall back down for him to start all over, yet he still finds something meaningful in the way that he accepts his life as it is lived.
Differences Between Sartre and Camus
Photo of Sartre, by Moshe Milner, 1967. Source: Wikimedia Commons
While Sartre permitted the label “existentialist,” Camus did not; as noted, his was more categorized as a “philosophy of the absurd.” Thus, there was an important rift between their philosophies, but it was especially in their political views that they diverged. While such a tense break naturally had many moments that led up to it, some particularly key events created this rupture.
One of these was Camus’s publication of The Rebel where he explored his view that we should focus on the present and emphasize non-violence and open dialogue, rather than some utopian future as advocated for by Sartre. As a communist, Sartre sought to combine existentialism and Marxism, which he somewhat contradictorily saw as not deterministic but rather what best expressed the communal lived situation of humans at the time.
Sartre understood humans to be radically free, which conflicts with the Marxist teleological vision of a determined future. He shared the Marxist view that individuals were being stifled and suffocated; society limited what their natural, complete freedom was. As a group, then, capitalism results in “us” and “them” as oppressed “objects” and oppressing “subjects” respectively. However, as we are truly free, we can also come together as a group to revolt against this and liberate collectively—“nobody is free unless all are free,” Sartre declared.
Importance of Sartre and Camus in the History of Philosophy
“Treasures from the Girona,” by Kenneth Riley, 1969. Source: Wikimedia Commons
Despite these key differences between Sartre and Camus, among others, and despite the general critiques that can be raised against them both, they made important contributions to the long conversation that is the history of philosophy.
When Sartre died in 1980, there were said to be over 50,000 people who attended his funeral procession. Regardless of one’s level of familiarity with philosophy, many have heard the name “Jean-Paul Sartre.” In 1964 he was awarded the Nobel Prize for Literature, but he refused it; consistent with his non-traditional views, as a writer he said he did not want to “be an institution.”
Albert Camus did, conversely, accept the Nobel Prize for Literature prior in 1957—he was the youngest French writer to ever be bestowed that honor. Camus died in 1960 in a car accident, which was also eerily related to his view on the seemingly meaningless nature of the human lived situation and experience. Our freedom is something very paradoxical for Camus; it seems to be an illusion, but seeing this also is somewhat liberating, bringing freedom back in the way we respond to this. We must live life in the moment as fully as we can, for we never know when death will come—just as lived by Camus.
It is generally critiqued that existentialism is too unanalytic and too focused on emotions and the darker side of the human experience. However, the existentialists were reacting against the modern condition that they saw as relying too heavily on science, arguing instead that science cannot fully understand the human experience. Science, they argued, dehumanized our lived situation by turning us into objects, which the existentialists wanted to overturn. What cannot be denied is the profound influence existentialist thought had on more than just subsequent philosophies but also psychology, literature, and art.
Marnie Binder (PhD Humankind and Thought in History)
April 20, Colombo (LNW): SriLankan Airlines has formally opened a bold front in its dealings with European aerospace giant Airbus, seeking a multi-faceted compensation package that could include a return of over US$ 23 million in pre-delivery payments and the free delivery of up to four state-of-the-art A330neo aircraft.
The move marks a dramatic turn in a relationship long plagued by controversy, unfulfilled agreements, and allegations of corruption.
The Colombo-based carrier’s demand for financial redress centres on its troubled acquisition of Airbus A330-300s and A350-900s, a procurement announced in 2013 that never fully materialised. Whilst six A330-300s were eventually delivered—mostly through the intervention of third-party lessors—the A350-900 component of the order failed to come to fruition.
The airline now argues that this incomplete arrangement, coupled with mismanagement and alleged irregularities during the initial negotiation process, justifies extensive reparations.
At the heart of SriLankan Airlines’ assertive stance is its new Chairman, who is reportedly spearheading a push to recoup losses from what he has described as an unjust and compromised procurement process.
The carrier is not only demanding reimbursement of US$ 23.3 million in earlier payments but also expects Airbus to provide a fleet of A330neo aircraft without charge—an extraordinary request in a highly competitive global market.
In total, the compensation being sought exceeds US$ 200 million, a figure that has reverberated throughout the aviation sector. Industry insiders note that whilst aircraft manufacturers occasionally offer rebates or financial adjustments to preserve relationships, such high-stake demands—particularly those involving the no-cost provision of wide-body jets—are rare.
The airline’s aggressive push for redress is deeply rooted in a broader effort to distance itself from a legacy of political interference and questionable dealings. Previous investigations into SriLankan Airlines revealed a culture of financial misconduct, including instances where senior figures allegedly accepted kickbacks in return for purchasing aircraft at significantly inflated prices, bypassing the bulk discounts typically afforded to major carriers.
These historical burdens continue to shape the airline’s present-day struggles. The CEO position remains vacant, and internal leadership instability has become a hallmark of the organisation.
Moreover, the company’s deteriorating operational capacity has coincided with broader national political unrest, adding further strain to an airline already grappling with structural inefficiencies and mounting debt.
In parallel with its negotiations with Airbus, SriLankan Airlines is also pursuing discussions with Rolls-Royce, the engine manufacturer implicated in the original procurement saga.
The airline suggests that engine-related shortcomings contributed to the underperformance of the previous fleet, and it is now exploring avenues for restitution on that front as well.
Airbus, for its part, has remained tight-lipped on the ongoing deliberations. The manufacturer is said to be weighing its options carefully, conscious of both reputational risks and the precedent any concession might set.
Whilst Airbus has, in the past, been entangled in legal disputes with other airlines over similar allegations, SriLankan’s demands—particularly the insistence on free aircraft—could test the boundaries of customary industry settlement norms.
As SriLankan Airlines attempts to rehabilitate its image and restructure its operations, securing meaningful compensation from its former suppliers is seen as essential to rebuilding both finances and credibility.
However, with deep scars from years of mismanagement and a history of politically driven decision-making, the path to resolution may yet prove arduous.
April 20, Colombo (LNW): The findings of the Presidential Commission of Inquiry into the 2019 Easter Sunday bombings have been formally transferred to the Criminal Investigation Department (CID), paving the way for further legal scrutiny and potential prosecutions.
Minister of Public Security Ananda Wijepala confirmed that the report was handed over by the Secretary to the President, acting on a directive issued by President Anura Dissanayake.
The transfer signals a renewed political and judicial commitment to addressing one of the most traumatic episodes in Sri Lanka’s recent history—an attack that claimed the lives of over 260 individuals and left hundreds more injured in a series of coordinated suicide bombings targeting churches and hotels on 21 April 2019.
The decision to escalate the matter to the CID reflects mounting public pressure for transparency and accountability in a case that has long been mired in controversy, delays, and competing political narratives.
Although several arrests were made in the immediate aftermath of the carnage, critics have persistently accused successive governments of failing to uncover the full extent of the conspiracy or bring its masterminds to justice.
The President’s administration appears intent on shifting that perception, with officials close to the matter suggesting that no individuals, regardless of political standing or institutional affiliation, will be shielded from investigation if evidence warrants scrutiny.
The CID, now in possession of the full commission report, is expected to re-examine testimony, cross-reference findings with existing case files, and pursue leads that may have been previously overlooked or inadequately pursued.
The report itself is said to contain sensitive material, including intelligence failures, lapses in communication among security agencies, and alleged political negligence—all of which are now likely to come under fresh examination.
There is particular public interest in determining whether the attack, which struck during the Christian holy period of Easter, could have been prevented with timely and coordinated action from those in power at the time.
With the investigation entering a new phase, victims’ families and advocacy groups have cautiously welcomed the development but remain sceptical. For many, justice has been a long-promised but undelivered pledge—one marked by delayed court proceedings, incomplete inquiries, and opaque political manoeuvring.
April 20, Colombo (LNW): President Anura Kumara Dissanayake has publicly countered recent accusations from opposition parties, asserting that his comments on the distribution of public funds to local authorities have been deliberately distorted for political gain.
Addressing a political gathering, the President responded to claims that he intended to deprive Local Councils not aligned with the National People’s Power (NPP) of financial support.
Dissanayake firmly denied such allegations, stating that his remarks were misrepresented and stripped of context. His position, he clarified, was not one of partisan exclusion but rather one of financial accountability.
According to the President, funds currently available in the Treasury have been amassed through rigorous oversight of state revenue collection agencies, including regular reviews with the Inland Revenue Department and Customs officials.
He emphasised that this money—earned through meticulous fiscal discipline—would not be allocated to institutions suspected of graft and financial mismanagement.
Dissanayake clarified that funds shall not be allocated to corrupt local councils, asserting that he never claimed that only NPP-governed bodies should receive them.
“If a segment of a Municipal Council, for instance in Nuwara Eliya, is plagued by corruption, what moral justification is there to entrust them with public funds?” he asked, signalling a broader crackdown on local-level inefficiencies and alleged misconduct.
The President underscored the importance of consistency in governance. Whilst the Central Government, he claimed, had committed itself to fiscal prudence and anti-corruption measures, many Local Councils, in contrast, remained mired in wasteful practices and a lack of transparency.
“What value is there in a Central Government that avoids theft if the local authorities still act with impunity?” he questioned, highlighting a mismatch in standards.
President Dissanayake’s remarks suggest a strategic shift towards conditioning the disbursement of funds on demonstrable integrity and accountability at the local level.
In defending his position, he reiterated that this approach is not targeted at any particular party or council but is driven by an overarching commitment to protecting public resources. “The people’s money,” he insisted, “must not be handed over to those who would betray their mandate through waste or fraud.”
The President’s clarification comes amidst heightened political tension surrounding the upcoming Local Government elections, where allegations of bias in state resource allocation have become a focal point of debate.
His intervention may signal an attempt to draw a sharp line between governance that prioritises accountability and the entrenched culture of political patronage.
April 20, Colombo (LNW): The Global Franchise Forum (GFF) will hold its Sri Lanka edition on 27 April at the Sheraton Hotel, Colombo, bringing together global franchise leaders, investors, and entrepreneurs to explore opportunities in the country’s growing market.
Backed by key organisations such as the Indo-Lanka Chamber of Commerce, the Ceylon National Chamber of Industries (CNCI), the International Chamber of Commerce (ICC) Sri Lanka, the Colombo Chamber of Commerce, and the Federation of Chambers of Commerce and Industry of Sri Lanka (FCCISL), the event highlights a collaborative effort to promote international franchise growth and regional economic development.
Positioned strategically as a gateway to South Asia, Sri Lanka offers promising prospects with its strengthening economy, rising middle class, investor-friendly environment, and expanding consumer base. Sectors such as hospitality, retail, education, and healthcare are particularly attractive to global franchises seeking to enter emerging markets.
The forum will feature a franchise showcase presenting global brands aiming to expand into Sri Lanka, alongside personalised business meetings, panel discussions, and seminars led by industry experts. Networking opportunities will allow entrepreneurs, investors, and corporate leaders to build strong business connections. The event will conclude with an awards night celebrating excellence in franchising.
Franchise India Group Chairman Gaurav Marya emphasised the event’s strategic importance, describing it as a key platform for facilitating partnerships between global brands and local businesses. “The Global Franchise Forum 2025 in Sri Lanka is essential for entrepreneurs, investors, and business owners looking to expand. It enables meaningful connections that support seamless franchise growth in high-potential markets,” he said.
Highlighting the country’s improving economic outlook, Marya noted that the Central Bank projects a GDP growth of 3.3% for 2025. He added that Sri Lanka attracted over $1.5 billion in Foreign Direct Investment (FDI) last year, indicating renewed investor confidence. The island nation’s economic recovery is further supported by a growing urban population and expanding commercial sectors.
By creating links between international franchisors and local entrepreneurs, the GFF aims to foster sustainable partnerships that generate employment, encourage knowledge sharing, and stimulate innovation. The forum’s objectives align with Sri Lanka’s national goal of enhancing FDI inflows and positioning itself as a competitive business destination in the South Asian region.
April 20, Colombo (LNW): The Tea Exporters Association (TEA) of Sri Lanka has voiced serious concern over the recent imposition of reciprocal tariffs by the United States, warning of significant negative impacts on the country’s tea exports. The US, one of the world’s largest tea importers, brought in over $500 million worth of tea in 2024, and Sri Lanka plays a prominent role in its hot tea market segment, accounting for 20% of the share.
In 2024, Sri Lanka exported 6.4 million kilograms of tea to the US, valued at $45 million—a 22% increase in volume and 11% in value compared to the previous year. Notably, 65% of these exports were in value-added forms such as tea bags, packets, and instant tea, with an average Free on Board (FOB) price of $7 per kilogram, well above the national average of $5.83.
However, the introduction of US tariffs has disrupted this growth. As of April 11, 2025, around 296,000 kg of Sri Lankan tea worth $3.24 million was en route to the US, while an additional 21,000 kg, valued at nearly $480,000, awaited clearance at US ports. Following the tariff announcement, confirmed orders totaling 226,000 kg and valued at $3.14 million were suspended by US buyers. Although some orders are now being restored and US importers are clearing shipments by paying the 10% duty, exporters remain anxious about the long-term outlook.
Sri Lanka competes with tea-producing nations like India, Kenya, and Vietnam in the US market. The 90-day grace period currently in place has brought temporary relief. However, if the tariffs are not revoked, the higher 44% duty on Sri Lankan tea—compared to 26% on Indian and 10% on Kenyan tea—could cause buyers to shift to these competitors, threatening Sri Lanka’s market share.
This situation poses a serious threat to the nation’s tea industry, especially given that 4 million kg of value-added tea may not find an alternative market quickly. A decline in US orders would undermine Sri Lanka’s 2025 tea export revenue target of $1.5 billion and negatively affect incomes of thousands of producers, including smallholder farmers.
In light of these challenges, the TEA is urging the US to consider the socio-economic importance of the tea sector. With over 2 million Sri Lankans directly dependent on tea export income, and considering tea as a globally essential commodity, TEA appeals for either the lowest possible or tariff-free access to the US market to safeguard livelihoods and sustain growth.
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To celebrate this milestone, Johnnie Walker has partnered with leading North American-based artists, designers, and the Corning Museum of Glass to further explore the future of design and sustainable innovation. These artists will create bespoke pieces inspired by the innovative glass technology behind Blue Label Ultra, extending the bottle’s spirit of craftsmanship into the broader world of design. Whether through drinking vessels, artistic interpretations, or groundbreaking applications, these commissioned works push the boundaries of lightweight glass, all in the name of progress.
