Features
My Memories of The Rt. Revd. Lakshman Wickremesinghe (1927 – 1983)
Tissa Jayatilaka wrote this article which was published on Sept. 20, 2013. It is reproduced on account of the Bishop’s 40th death anniversary which fell on Oct. 23.
Thirty years have passed by since we experienced three significant events in the recent history of our country. Coincidentally July 23, September and October of 1983 are yoked together in our memory. What we have come to identify as “Black July” of Sri Lanka, when unarmed Tamil citizens were attacked and killed by goons associated with leading members of the Government of Sri Lanka of the time, began on July 23, 1983. Two months later on September 23, one of Sri Lanka’s finest sons spoke sincerely, eloquently, passionately and apologetically about our national tragedy focusing on ‘Black July’ when he addressed his diocese in Kurunegala, in what turned out to be his last Pastoral Address. A month later on October 23, that marvelous son of Sri Lanka lay dead. I refer to the late Bishop Cyril Lakshman Wickremesinghe and write these several inadequate words to remember him with love and gratitude on this thirtieth anniversary of that insightful Pastoral Address.
Lakshman Wickremesinghe, one of four children of Cyril Leonard and Esme Wickremesinghe, was born on March 24, 1927 and died on October 23, 1983. A brilliant product of Royal College, Colombo, the young Lakshman distinguished himself both in the classroom and on the playing fields there carrying away almost every school prize on offer and winning his ‘colours’ in rugger and athletics. Securing a First in Political Science from the University of Ceylon, he went to Oxford and after a few years of study at that ancient university, moved to Ely Theological College in Ely, Cambridgeshire. He was ordained a priest in England where he gained training and experience in parish work after ordination. Returning home to Ceylon, he did a few years of parish work in Mutwal before moving to Peradeniya where he served as the much loved and respected Anglican Chaplain of the University of Ceylon from 1958 to 1962.
The Revd. Lakshman Wickremesinghe was consecrated Bishop of the Kurunegala Diocese in 1962 by his illustrious predecessor Bishop Lakdasa de Mel, prior to the latter’s move to Calcutta on his being appointed Metropolitan of the Province of India, Pakistan, Burma and Ceylon.
I first heard of Bishop Lakshman from my grandaunt Soma Kumari Samarasinha, the first Ceylonese principal (1946 to 1964) of Hillwood College, the leading Anglican girls’ school in Kandy. From 1962 onwards until her retirement two years later, Mrs. Samarasinha worked closely with Bishop Lakshman in guiding the destinies of Hillwood. He was a frequent and welcome visitor to the Hillwood principal’s bungalow during this period.
My acquaintance with Bishop Lakshman deepened after his nephew Rajiva Wijesinha and I became colleagues and friends while we were both fellow-teachers in the Department of English at Peradeniya. Rajiva stayed at my home when he came up to Peradeniya and he reciprocated my hospitality by inviting me to stay at his parental home Lakmahal, the Wickremesinghe- Wijesinha residence on Alfred House Road in Kollupitiya. During my visits to Lakmahal, I had occasion to meet Bishop Lakshman in a more intimate setting as he dropped in, whenever in Colombo, to see his mother Esme, sister Muktha, brother-in-law Sam Wijesinha and family.
As the years went by, I got to know other facets of the many-layered personality of Bishop Lakshman as he was a close friend of my senior Peradeniya colleagues and intimate friends, Ian Goonetileke and Kingsley (K.M.) de Silva. Bishop Lakshman was a regular visitor to the Goonetileke and de Silva households in Peradeniya. Quite literally and metaphorically, Peradeniya was Bishop Lakshman’s spiritual home. Thanks to Ian and Kingsley, I not only got to know Bishop Lakshman better but I also got to know of him better during the mid-to-late 1970s.
Messrs. Goonetileke and de Silva educated me in particular on Bishop Lakshman’s principled opposition to opportunistic politics and his immense capacity to ‘talk truth to power’. He was a fearless champion of all that ennobles humanity. He used to refer to Ian and Roslin Goonetileke’s Upper Hantane home as the Saloon initially and later as the Aramaya. From around 1975 onward, Ian began to grow disillusioned with university life due to the increased politicization of university administration. The rot begun by I.M.R.A. Iriyagolle in the 1965 – 1970 era was now deepening in the post – April 1971 setting. Although born and baptized a Christian, Ian had moved away from the church and in later life was not a practicing Christian. Bishop Lakshman, who shared most of Ian’s political convictions, was most interested in supporting Ian in his political stances while remaining even more interested in getting Ian back to the Christian fold. I wish to quote from some of Bishop Lakshman’s letters to Ian that shed light on both of the above factors- – political collaboration and the possible securing of Ian’s return to his spiritual base. Here is an extract from a letter Bishop Lakshman wrote to Ian on September, 12, 1975:
Your article on Ananda Coomaraswamy was a sheer delight to read – “quintessence Ian”! I am also happy at a more fundamental level that you have so much in common with Coomaraswamy, have slowly moved towards an orientation to and experience of the Transcendent, which is also engendering an interior purification within you. I have always hoped and prayed that in your own way and in your own time you will return to the Source!
The concluding paragraph of Bishop Lakshman’s letter addresses Ian’s disquiet about the quality of life in Peradeniya of the mid-seventies:
I hope you stand the strain by God’s grace in the days to come. All I can [say] is that a very important ‘light’ (representing our way of life and thought) in Peradeniya will be extinguished, if you have to depart.
Nearly five years pass by. At the end of much soul-searching Ian has now taken the painful decision to take early retirement and leave his beloved Peradeniya. In a letter quoted below in full from Lakmahal (obviously on a visit to his parental home in Colombo) dated March 23, 1980 Bishop Lakshman writes:
My dear Ian & Roslin,
This is a brief note before I leave for a week in New Delhi (in the company of Bala Tampoe) to wish you both for your anniversary tomorrow. My prayers avail for you as you prepare to leave for a new abode, and detach yourselves with great difficulty, from the sylvan abode of Upper Hantane. Anicca vata sankhara!
This is my last letter to you addressed to the ‘Saloon’ later turned into an ‘Aramaya’, the scene of so many memories of people, events/happenings and culinary delicacies enjoyed in the midst of quiet reflections on the currents of life in society.
I am reminded of some lines of an Indian poet [Bano Tahira Sayeed] who is in the tradition of Tagore, thinking of your house/saloon/aramaya:
You are a delicious reminder of my past. I envy you your permanence. I, myself, am a mirror of life’s jolts and jerks.
I am that gold which is in the process of purification in the furnace, I am a candle, burning and scattering light, I am a portrait of life itself, Unlike you, who are a ghost of my past.
You have been facing life’s jolts and jerks recently, and to my mind being purified, and being burnt to scatter light in the days to come .
My constant prayer for you has been this and will be always until the shadows lengthen, the busy world is hushed and the fever of life is over:
Lord, teach me to accept your bewildering ways. In my poignant pain, amid deprivation and denial Show me your hidden but all-embracing love.
With my deep gratitude and undimmed affection–Lakshman
Bishop Lakshman and Ian Goonetileke continued to see eye to eye on politics until the end of their earthly lives. Ian, however, despite Bishop Lakshman’s best efforts, died without regaining his lost belief in institutionalized religion.
Ian’s obituary consequent to the sudden death of Bishop Lakshman is reflective of the close friendship he shared with the late Bishop:
He [Bishop Lakshman] wore the purple sash to the manner born but it was never allowed to restrict his passionate concerns for the human condition. When he died he had almost certainly begun to embody the rare and splendid fusion between thought and action, religion and politics, because he had realized, not without struggle, that spiritual emancipation must, in the last analysis, rely almost exclusively on the liberation of man as a political animal. His final message [Pastoral Address of September 23, 1983] bears abundant testimony to the unswerving addiction to the voice of his moral conscience in the thick of contradictions.
My wife (a practicing Buddhist) and I (an extinct Christian) have lost a trusted, cherished and compassionate comrade, always willing to chance his arm in defense of the teetering conscience or the clouded sensibility. For nearly a quarter century until 1980 he was a frequent visitor in our Peradeniya home, and his arrival (announced or unannounced) was sufficient to clear the air of moral ambiguities and environmental wounds. He brought with him cleansing vistas of beauty, strength, symmetry and a balanced joy, and mundane problems melted before the alchemy of his swiftly directed common sense and a clinical, though, impish humour.
Bishop Lakshman’s influence was widespread and extended way beyond his diocese and Sri Lanka. He sought to indigenise the Anglican Church confining himself to Christianity in the Indian region, specifically to its Hindu and Buddhist context. In a lecture titled Christianity Moving Eastwards that he delivered at The House of Saints Gregory and Macrina at Oxford in May 1983, Bishop Lakshman spelt out his personal vision:
Many years ago I left Oxford and England, and taking the advice of
the Buddha, I went in search of myself as a Christian who was rooted
in the Sri Lankan ethos. In his sermon to certain agitated princes and
princesses, the Buddha had observed that it was more valuable to go
in search of oneself than in search of lost ornaments (whether they be
metal or mental). Mine has been a long and painful search. By the grace
of God I have been able to find my identity as a Sri Lankan Christian, and
in doing so, to share the company of those who have been seeking the Indian
face of Christianity. The result has been what Clement envisaged for the Gnostic
Christian – – a more mature and authentic faith in Christ Jesus.
He was an active member of the Kurunegala group of Amnesty International, through which he worked for victims of human rights violations throughout the world irrespective of political or religious considerations. He was a founder member of the Christian Workers Fellowship (CWF) that came into being in the late 1950s, a movement built mainly through a lay initiative to show the relevance of the Christian gospel in the midst of social change. He played a leading role in the establishment (November 1971) and furtherance of the national Civil Rights Movement serving as its Chairman from 1978 for a few years.
In addition to Sevaka Yohan Devananda, Bishop Lakshman was a close friend of three well known activist clergymen – Fr. Tissa Balasuriya, Fr. Paul Caspersz and Fr. Aloysius Peiris, founders respectively of the Centre for Society and Religion, Satyodaya and Tulana. He identified himself with the work and mission of these organizations.
Among Bishop Lakshman’s outstanding leadership qualities was his ability to bring different individuals and organizations together to build consensus and a unity of purpose. He was thereby able to get together several Christian organizations of different denominations involved in development and human rights activities to form the movement of “Christians in the Struggle for Justice”.Significantly the first meeting of this movement was held at Bishop’s House, Kurunegala, on Hartal Day, August 12, 1982.
In a similar vein, Bishop Lakshman was also a great believer in inter – faith dialogue. He was a very close associate of the late Ven. Dr. Kotagama Vacchissara Thero, Professor of Buddhist Philosophy at the Vidyodaya University (now the University of Sri Jayewardenepura). The latter’s untimely death, like the former’s later on, was a significant loss to the progressive movement of our country. Both Bishop Lakshman and his father were regular visitors to the Temple of the Ven. Revata Thero, one-time Atamasthandadipathi (Chief Priest of eight sacred places) at Anuradhapura.
The Ven. Sangharakkhita Thero, Isurumuni Viharadipathi and Chief Sangha Nayake of Nuwara Kalaviya also knew Bishop Lakshman intimately. The Isurumuni Viharadhipathi attended Bishop Lakshman’s funeral in Colombo as well as the religious ceremony held for the interment of his ashes in the Kurunegala Cathedral during which event the Ven. Sangharakkhita delivered an oration. Bishop Lakshman helped in founding the Vimukthi Dharma Kendra (The Liberation Doctrine Centre), an organization for dialogue among the four major religions of Sri Lanka, Buddhism, Hinduism, Christianity and Islam, devoted to the theme of social liberation.
All of these manifold activities in Bishop Lakshman’s search for truth and justice must surely have come at a significant price. He must have endured many a moment of agonized soul searching in his spiritual and political journey. He came from an affluent and privileged ‘upper class’ family that was heavily committed to the establishment and status quo, and Bishop Lakshman, like any normal human being, had a deep-seated attachment to and affection for his family. Some of his political actions based on ‘indigenous Marxist socialism’ (see his D.T. Niles Memorial Lecture titled Living in Christ with People delivered in Bangalore, India in 1981, for details) that he subscribed to, so at variance with his family culture, would certainly have caused more than ripples in the family pond.
Yet he soldiered on undeterred and unfazed. Bishop Lakshman’s enormous strength of character and integrity and the mutual understanding that he and his family shared made possible his maintenance of a fine balance between family commitment and personal conviction. Bishop Lakshman was a man of ‘unyielding convictions’ as he once described himself and there were occasions when he refused to compromise. The tribute paid to Bishop Lakshman on his passing by the Christian Workers Fellowship illustrates the above aspects of his personality:
As a priest and bishop, Bishop Lakshman provided a prophetic and courageous witness to the truly human values of our country, and to the centrality of his struggle for total liberation. Though from an affluent family, he deeply identified himself with the poor workers and peasants of Sri Lanka.
No account of Bishop Lakshman’s life and work will be complete without reference to his deep concern for the Tamil citizens of Sri Lanka and his robust involvement with the fight for justice for our fellow-citizens. Like his struggle with his loyalty to his family on the one hand and his devotion to personal conviction on the other referred to above, Bishop Lakshman’s toil for justice for the Tamils of Sri Lanka was a complex endeavour. He was acutely aware of the many deprivations the marginalized Sinhala peasantry in particular had suffered over the centuries and the many tribulations they continued to labour under.
He was conscious of and receptive to the deep-seated cultural problem of the Sinhala Buddhists in their effort to maintain their identity. He recognized that the Buddhist Sinhalese do not want the dominant culture of Sri Lanka to be either a variation of Dravidian culture or a pale imitation of western culture, either in its religions or secularized form. Where he differed from the majority of the Buddhist Sinhalese, however, was in his conviction that in the final integration of our country, the minorities have a real place as have minority cultures.
Hence Bishop Lakshman’s reaching out to the Tamils was indicative of his quest for human justice. He cared deeply for all human beings from all backgrounds, from all over the world, transcending man-made barriers of ethnicity and class. He was a regular visitor to Jaffna, to the plantation areas in the central highlands and to the eastern province.
His passionate concern for the Tamils of Sri Lanka find expression in a significant talk Bishop Lakshman gave in 1976, the year in which the United Left Front Government (1970 – 1977), under various pretexts, was trying to postpone the general elections then due. The title of that talk was Elections and Christians and whilst challenging the calculated move of the then Government, Bishop Lakshman in the course of that talk also touched on the national political need to redress the grievances of the Tamil citizens of Sri Lanka. He reiterated the need to –
ensure that Sinhala [political] parties give more attention to redress the grievances of the exploited and destitute mainly Tamil estate workers. On many estates, their living conditions are sub-human. Recent Land Reform measures introduced to benefit the landless Sinhala peasantry, have resulted in [Tamil] workers being banished from some estates and becoming destitute. Party manifestos must provide some solution to this issue, and not avoid it because it is an unpleasant and unprofitable matter among the Sinhala voters. It is important that we recognize that persons of Indian origin also have basic human rights, which require state aid.
He then refers to the need for a ‘regional transfer of power and resources’ from the centre to the periphery:
… There is the issue of the Jaffna or Sri Lanka Tamils. They demand transfer or devolution of power and resources from the Sinhala-dominated central government, so that they may have the opportunity to develop their minority community in their traditional territory. To condemn their demand for a separate state and allege their close links with Tamilnadu, is to ignore their main grievance.
If they are not permitted to develop their minority interests in Sinhala territory, they want the space to do so in their homelands. If the Sinhala people want to safeguard their territory against inroads by this Tamil minority, they must accede to their alternative demand! I would like to see all party manifestos dealing creatively with this legitimate demand for a regional transfer of power and resources, under the aegis of the Sinhala – dominated central government. It is a basic human right, we must recognize.
Bishop Lakshman was, as we know, a most perceptive and sensible human being. He thus concluded his talk by hoping that ‘what I consider ethically desirable, will be politically possible’. Alas, no political leader of Sri Lanka has yet been able to make Bishop Lakshman’s vision for Sri Lanka a reality. I am convinced that Bishop Lakshman died eventually more of a broken heart than of a heart attack given his lack of success, try as hard as he did, to bring about reconciliation and harmony among the different ethnic groups of our island home.
Bishop Lakshman’s final message also focused closely on the Sinhala – Tamil conflict. His fragile health coupled with over-work brought on a heart ailment that in turn made it necessary for him to rest and recuperate. On his recovery, he took a sabbatical in Birmingham, England. Cutting short his sabbatical, he returned home in August 1983 after the awful ethnic violence of July.
Disregarding his personal wellbeing, Bishop Lakshman sought to comfort the afflicted. He visited his clergy and people – especially the Tamils among them — in the Kandy and Matale areas where the harm caused to the Tamils was extensive. He visited the ‘refugee camps’ in these areas and then went to Jaffna by train. In between his criss-crossing the country, he rushed to a Meeting of the Christian Conference of Asia (CCA) in Singapore. Having gone around the island, met people and familiarized himself with all that had happened in Sri Lanka in his absence, he began to prepare his Pastoral Address to the Diocesan Council to be delivered on September 23, 1983. The primary focus of his Address, as noted above, was the predicament of the Tamils of Sri Lanka, the upheaval of July 1983 and the resultant national crisis.
At the Diocesan Council, at which the above- referenced Pastoral Address was given, a resolution was bought forward on the “Tamil Problem”. This resolution which included an apology by the Sinhala people to the Tamils, was passed by an overwhelming majority. Incidentally he was the first Sinhala citizen of public standing who first offered a public apology to the Tamils for the atrocities committed against them in July 1983. Observing that we must admit the fact that the massive retaliation mainly by the Sinhalese against defenseless Tamils cannot be justified on moral grounds, Bishop Lakshman wanted us to acknowledge our shame. He then went on to say:
And we must do so for the right reasons. It is not enough to be ashamed for the reason that inhuman passions enslaved a section of the Sinhalese for a short period. Nor must we be ashamed because our sense of moral outrage will improve our image abroad. We must be ashamed as Sinhalese for the moral crime other Sinhalese have committed.
Acknowledgement of our shame had, Bishop Lakshman noted, to be accompanied by our apology to those Tamils who were unjustified victims of the massive retaliation. It is only by such a sincere apology that ‘we shall also recover our moral and religious values’. In the course of his Address, Bishop Lakshman also admitted that;
I am among those who have tried hard and failed [to bring about national unity]. But I know and trust in God, who is ever creative in bringing good out of evil.
And he concluded his Address with the words of the late D.T. Niles:
Hope in God arises out of the ruins of our expectations.
Bishop Lakshman died a month after he delivered his September 23, 1983 Pastoral Address substantiating and illustrating for the final time, his tremendous moral clarity and splendid vision. Sadly, and tragically, our expectations for a just and fair Sri Lanka continue to remain unrealized thanks to the obtuseness of the current Government and those from all parties – – political and otherwise – – in the Sinhala establishment who openly or tacitly support the status quo.
Hope in us was briefly rekindled after the brutal internecine war with the Tamil Tigers ended in May 2009, but efforts at a genuine reconciliation have disappointingly fallen short of expectations to-date. The extremism of the Sinhala and Tamil ultra-nationalists that is yet apparent today renders the moderates amongst us impotent. Our national curse has been (and is) Sinhala ineptitude and intransigence feeding Tamil ineptitude and intransigence thanks primarily to the machinations and skullduggery of our respective political leaders.
Will we Sri Lankans ever achieve the moral clarity and mature vision of a Bishop Lakshman Wickremesinghe before we destroy what is left of Sri Lanka?
Features
Why spill water and reject sunlight while burning imported fuel?
Sri Lanka needs a fairer and more transparent approach to renewable energy
by K R Pushparanjan
Sri Lanka has spent several decades encouraging private investment in renewable energy. Small hydropower was among the earliest successes of this policy while rooftop solar has more recently enabled thousands of ordinary households and businesses to become electricity producers. These developments have reduced the country’s dependence on imported fuel, mobilised private capital for electricity generation and contributed towards a cleaner and more diversified energy system.
It is therefore difficult to reconcile these objectives with reports that renewable generators are increasingly being required to curtail production during periods of low electricity demand, particularly on Sundays, Poya days and other holidays. The question is especially relevant to run-of-river mini-hydropower, where naturally available water may simply pass downstream when generation is stopped, and to rooftop solar, where abundant midday sunshine cannot be postponed until the evening peak.
There are, of course, legitimate technical reasons why the Ceylon Electricity Board (CEB), as system operator, may occasionally have to curtail renewable generation. An electricity system must maintain a continuous balance between generation and consumption. On Sundays and holidays, industrial and commercial demand can fall considerably while solar, hydro and wind generation remain available. Certain conventional generating units may sometimes have to remain connected to provide frequency control, voltage support, operating reserves and other services essential for grid stability. Transmission constraints can also make it impossible to substitute generation in one part of the country directly for generation elsewhere.
No responsible renewable-energy producer would suggest that grid security should be compromised merely to accept every available unit of renewable electricity. However, legitimate engineering considerations should not become a blanket explanation that places curtailment decisions beyond public scrutiny.
The CEB itself describes the economic principle underlying electricity dispatch as merit-order dispatch, under which lower-cost generation is normally utilised before progressively more expensive generation. Consequently, whenever inexpensive renewable electricity is deliberately curtailed while substantially more expensive oil-fired generation continues, electricity consumers and renewable producers are entitled to ask why. If a particular thermal generating unit must remain online for frequency stability, voltage support, network security or some other technical requirement, that can be explained. If transmission congestion requires renewable generation in a particular area to be reduced, that too can be demonstrated. Transparency should strengthen technically sound decisions, not threaten them.
Mini-hydro and an unequal contractual relationship
Run-of-river mini-hydropower deserves particular consideration. Unlike reservoir hydro, most such plants have limited ability to store water. When sufficient water is available, but the plant is instructed not to generate, that water may simply bypass the turbines and continue downstream. The opportunity to produce that electricity is then lost. No imported diesel, furnace oil or coal is required to allow that water to turn a turbine, and there is no corresponding fuel-related foreign-exchange expenditure.
Sri Lanka’s mini-hydropower industry was developed largely through private investment. The CEB currently records 219 commissioned mini-hydro projects with an aggregate capacity of approximately 430 MW and acknowledges the role of government policy in encouraging private-sector development of this indigenous renewable resource.
Yet, there has always been a fundamental imbalance in the commercial relationship between the small power producer and the national purchaser. Mini-hydro projects have historically sold their electricity through the Standardised Power Purchase Agreement (SPPA). The very nature of a standardised agreement substantially limits the individual developer’s negotiating position. Published material concerning Sri Lanka’s small-power-producer framework has described the SPPA as standardized and non-negotiable.
This is hardly a negotiation between parties of equal bargaining strength. A mini-hydro developer cannot realistically reject an unfavorable provision and offer the electricity to another national grid. For much of the industry’s history there has effectively been one purchaser, leaving the developer with little practical alternative but to accept the terms offered.
The weakness of that position becomes particularly evident when curtailment occurs. A PUCSL-commissioned study has recorded that under the original SPPA there was no penalty on the CEB for not purchasing energy. The developer may have invested the capital, borrowed the money, undertaken the construction and hydrological risks, maintained the machinery and had both water and generating equipment available, yet still carry the financial loss when electricity cannot be accepted for reasons originating within the national system.
If curtailment is genuinely necessary for grid security, the plant operator may have to accept the technical instruction. It does not logically follow, however, that the entire financial consequence should automatically be imposed upon the weaker contracting party.
Germany curtails renewables too – but differently
Germany provides a useful comparison precisely because it demonstrates that renewable curtailment is sometimes unavoidable even in an advanced electricity system. With very large quantities of wind and solar generation, Germany regularly experiences transmission congestion and occasions when all available renewable electricity cannot immediately be transported to consumers.
The important difference lies in how the problem is managed. Germany operates a regulated redispatch system. European electricity-market rules require redispatch to be undertaken according to objective, transparent and non-discriminatory criteria. Conventional generation, renewable generation and storage can all form part of the process, with interventions determined by what is required to relieve network constraints safely and economically.
Equally important is the recognition that curtailment has financial consequences. Germany’s Federal Network Agency explains that affected generators and storage operators have statutory entitlements to appropriate financial compensation within the redispatch framework. Depending upon the circumstances, relevant arrangements can take account of generation expenditure, lost revenue opportunities, readiness costs, maintenance implications and costs avoided because generation was reduced. The German framework also provides balancing mechanisms intended to address the commercial position of installations affected by redispatch, including renewable generators.
The principle is worth considering in Sri Lanka. When a privately financed generator is required to sacrifice otherwise available production for the security and benefit of the national electricity system, why should that cost automatically and entirely be borne by the generator?
Germany offers another lesson that may be even more important: transparency. Through the Federal Network Agency and its SMARD electricity-market information platform, information on congestion management, renewable curtailment and conventional redispatch is publicly available. Official German figures show that renewable curtailment amounted to approximately 3.5 percent of renewable generation in 2025, meaning that more than 96 percent of renewable electricity generated reached the system and consumers.
Sri Lanka cannot simply copy Germany. The two electricity systems differ enormously in size, resources, interconnections and market structure. What can be adopted, however, are the principles of transparency, non-discrimination, accountability and fair treatment of generators affected by decisions taken for the benefit of the wider system.
What generation remained online?
Whenever significant renewable curtailment occurs in Sri Lanka, sufficient information should therefore be made publicly available to answer some straightforward questions. How many megawatts were curtailed, for how many hours, and how many megawatt-hours of renewable electricity were consequently lost? Which thermal generating units remained operational during those hours? What fuel were they using and what was their approximate generation cost? Why was each of those units technically required to remain online? Was the curtailment caused by system-wide oversupply, a local transmission constraint, frequency considerations or some other identifiable requirement? These are not unreasonable questions. If the decisions are technically and economically sound, the answers should vindicate the system operator.
The issue assumes particular importance because Sri Lanka has historically spent enormous sums purchasing thermal electricity. An Auditor General’s special audit concerning ACE Power Embilipitiya reported expenditure of approximately Rs. 59.454 billion on electricity purchased from that plant between 2016 and 2021. The audit also drew attention to transmission-system problems and the consequences of permanent solutions not being implemented in a timely manner.
This does not establish that thermal generation is unnecessary or that private thermal producers have acted improperly. Nor should allegations of corruption be made against particular parties without evidence. Nevertheless, Sri Lanka’s long history of public concern regarding procurement, governance and major public expenditure makes transparency particularly important. Large thermal power contracts, fuel purchases and capacity arrangements involve substantial sums of money. The best protection against suspicion is not secrecy but disclosure.
If expensive thermal generation genuinely has to remain online while inexpensive renewable generation is curtailed, publish the technical reason. Publish the quantities. Publish the relevant costs. Allow engineers, economists, regulators, investors and electricity consumers to examine the decision for themselves.
Rooftop solar must not become the next casualty
The same argument now applies to rooftop solar. Sri Lanka successfully encouraged households and businesses to invest their own money in solar installations. Net Metering, Net Accounting and related arrangements helped transform consumers into small-scale electricity producers and contributed substantially to the growth of distributed renewable energy. PUCSL continues to recognise Net Metering, Net Accounting and Net Plus within Sri Lanka’s rooftop-solar framework.
The rapid expansion of rooftop solar undoubtedly creates genuine technical difficulties. Solar production is concentrated around daytime hours, while Sri Lanka’s major electricity demand peak occurs later. On a sunny Sunday or holiday, solar production can therefore be substantial precisely when commercial and industrial demand is low. Distribution networks designed for one-way electricity flows may also encounter voltage and hosting-capacity limitations as increasing quantities of electricity flow back from consumers towards the grid.
But it would be fundamentally unfair to encourage citizens to invest their savings in solar energy and subsequently treat their electricity as a problem simply because the national grid has not developed quickly enough to accommodate it.
Battery energy storage offers an important part of the eventual solution. A household battery can capture surplus solar energy around midday and release it during the evening, when both the household and the national system need electricity most. PUCSL has already recognized the value of combining rooftop solar with battery storage in its evolving regulatory arrangements.
However, domestic battery storage still represents a considerable additional investment for an ordinary household. Public policy should therefore be careful not to make battery ownership an economic prerequisite for participating in rooftop solar before such systems become reasonably affordable.
Until domestic battery storage becomes economically accessible to the average household, Net Metering and Net Accounting should be preserved, strengthened and made genuinely accessible. They provide a practical bridge between today’s rapidly growing distributed solar generation and tomorrow’s electricity system in which affordable batteries, utility-scale storage, pumped hydro and sophisticated demand management can shift much more renewable energy from periods of surplus to periods of high demand.
The national grid should, during this transition, continue to perform an important balancing function. Meanwhile, policy should encourage rather than compel household batteries through appropriate time-of-use tariffs and incentives. As battery prices decline, consumers will increasingly adopt them voluntarily because the economics make sense.
The grid must evolve with renewable energy
The longer-term answer is therefore not to choose between renewable energy and grid stability. Sri Lanka needs both.
Investment is required in battery storage, pumped-storage hydro, stronger transmission and distribution networks, better renewable forecasting, modern inverter technology, sophisticated system-control facilities and demand-response programmes. Electricity tariffs can also be designed to encourage industries, commercial establishments, water pumping, electric-vehicle charging and other flexible loads to consume more electricity during periods of abundant solar production.
The electricity system must gradually become capable of moving energy not merely geographically but also across time—storing electricity when nature provides more than consumers require and releasing it when demand rises.
This is also essential for maintaining investor confidence. Private investors make renewable-energy decisions according to expected annual generation, financing costs and anticipated revenue. If a developer can spend substantial capital constructing a renewable project only to face unpredictable curtailment outside his control and without adequate compensation or contractual recourse, the investment risk increases. Eventually that risk translates into higher financing costs, higher required returns and fewer projects.
A country cannot credibly invite private investors to finance renewable energy infrastructure while retaining an overwhelmingly one-sided contractual ability to discard their output and transfer the resulting financial loss back to them.
Transparency should not frighten the CEB
Nobody should expect the CEB to compromise national grid security merely to accommodate a mini-hydro plant or rooftop-solar producer. Where curtailment is technically unavoidable, it should occur.
But “system stability” should never become a phrase that ends the discussion.
Where synchronous generation must remain operating, explain why. Where transmission congestion requires renewable curtailment, identify the constraint. Where renewable producers sacrifice available generation for the benefit of the national system, develop a fair compensation mechanism. Where expensive thermal generation remains operational while naturally available water bypasses turbines, disclose why that was the technically necessary and economically preferable decision.
Germany demonstrates that renewable curtailment and renewable-energy development are not contradictory. Even sophisticated electricity systems sometimes have to discard renewable electricity. The difference is that a mature system attempts to minimize curtailment, operates under transparent rules, publishes relevant information and recognizes the financial consequences imposed upon generators.
Sri Lanka should aspire to the same principles.
We should not encourage private investors to build mini-hydropower plants and then place them against the wall through contracts over which they have little negotiating power. We should not encourage households to spend their savings installing solar panels and later make them bear the cost of deficiencies in the electricity network. And we should certainly not discard economically usable indigenous renewable energy without a convincing explanation while scarce foreign exchange is being spent importing fuel.
Sri Lanka should not spill usable water, reject available sunlight and then burn imported fuel to produce electricity that nature was prepared to provide without a fuel bill.
The issue is not whether every unit of renewable electricity can always be accepted. Clearly it cannot. The real test is whether every unit curtailed was genuinely necessary, whether the least-cost and least-wasteful solution was chosen, whether affected producers were treated fairly, and whether the public is permitted to see the evidence.
That is not an unreasonable demand from renewable-energy producers. It is the standard of transparency, accountability and economic discipline that Sri Lanka’s electricity consumers should expect from a modern national power system.
Features
‘Career of Evil’
Tales of Mystery and Suspense 22
by Prof. Rajiva Wijesinha
I return now to J K Rowling of Harry Potter fame, writing under the pseudonym Robert Galbraith about Cormoran Strike. There are several books in this series of off-beat detective stories, featuring a private investigator who lost a leg while serving in the army, and his assistant Robin Ellacott, who had been raped when a student, with lasting psychological effects. Strike himself was the child of a rock band groupie, who had lived a sordid life, her last attachment being to a failed rock star of relatively aristocratic provenance and brutal habits.
Career of Evil is the third in the Strike series, and markedly different from the two books I read previously, the first and the fifth. Those were relatively speaking classic whodunnits, with a range of possible murderers, the solution in the end being quite unexpected but also convincing. The murderers in both cases are unhinged, but this does not become obvious until Strike has put two and two together and revealed a history of aberrant behaviour.
This novel has just a few suspects, all of them bizarre, as is made clear from the moment they are introduced. The case begins with Robin being sent a severed leg from a dead body, or rather it begins with the thoughts of the murderer who seeks revenge from Strike, which it seems he intends to achieve by first terrifying and then killing the woman he calls Strike’s Secretary. He also evinces a horrid desire to mutilate women after abusing them.
The first person Strike thinks of as a possible suspect is a member of a crime syndicate known to have sent body parts through the post, but Strike soon decides that he cannot be the perpetrator, in part because he is not likely to have known that Strike was responsible for his conviction earlier. Rather Strike is convinced it is one of three people who hate him, two of them individuals he helped to prosecute when he was in the investigating unit of the army, the third his step-father whom he suspected had killed his mother.
Unfortunately, Wardle, the policeman assigned to the case, who gets on well with Strike, is convinced it is the first person Strike had suggested, and does not seem interested in the rest, so Strike sets about trying to find out what they are up to.
They are not easy to trace, but Strike eventually tracks them down. He finds Laing’s mother in Scotland, although she is no longer able to provide any useful information. He then tracks down the mother of Laing’s first wife, Rona, whom Strike had found tied up and tortured. It was this incident that led to Laing’s conviction and imprisonment, and ultimately fuelled his hatred of Strike.
He finds the sister of the second suspect, Noel Brockbank, and learns that she and her brother were both abused as children by their stepfather. Brockbank later went on to abuse young girls himself. When Strike went to arrest him over the abuse of his stepdaughter, Brockbank attacked him with a broken bottle, and Strike knocked him out. Brockbank subsequently suffered seizures and was found to have a serious brain injury. Although Strike was initially blamed for the injury, it was later established that Brockbank had fractured his skull in a rugby match before the confrontation. Brockbank was therefore never convicted of the abuse allegations, while Strike was cleared of responsibility for his brain injury.
Strike’s third suspect is his former stepfather, Jeff Whittaker, whom he describes as unutterably filthy and abusive, yet strangely attractive to women. When Strike tracks him down, he finds Whittaker living with Stephanie, a woman who supports him with what she earns as a sex worker. Despite being abused by Whittaker, she remains devoted to him.
In his musings, the killer refers to the woman he lives with as “It”, suggesting that he could be Whittaker, who lives off Stephanie’s earnings. But when Robin is attacked by a man dressed differently from Whittaker, whom she had seen shortly before, it becomes clear that Whittaker is not the killer. Laing, the first of Strike’s three suspects, is also apparently ruled out when Robin sees him on crutches and learns that he is claiming disability benefits. Strike and Robin therefore concentrate on the third suspect, Noel Brockbank, whom they eventually trace to a home he shares with his girlfriend, Alyssa, and her two young daughters. Robin has seen the younger girl and becomes increasingly worried about what Brockbank might do to her. Although Strike has ordered her to leave Brockbank alone, Robin continues investigating because of her concern for the child. She eventually discovers that Brockbank has been sexually abusing the older of the two girls.
Meanwhile, Strike and Robin manage to identify the girl whose leg was sent to the agency. Among the bizarre letters Strike had received in the past was one from a young woman who fantasizes about having her healthy leg amputated and believed that Strike had deliberately had his own leg removed. Robin realises that the girl was suffering from a condition known as body integrity identity disorder, or BIID, in which a person has a persistent desire to have a healthy limb or other body part removed. Strike simply ignored the letter, unaware that the girl was suffering from a recognised condition and that her request was serious. The girl, Kelsey Platt, is subsequently found to have been murdered, and the police discover forged letters apparently written by Strike in response to her.
Wardle has his suspicions of the man married to the girl’s sister, with whom she had lived. Strike thinks this absurd, and it turns out that the man has an alibi for the time of the murder, but Strike does go along when the sister asks to see him and is overwhelmed by the sense of grief she and her husband evince.
The girl is evidently a godsend to the murderer, whose desire to remove body parts could not be controlled. He chops fingers off a girl he almost kills, and then removes the nose and ears of a girl he kills soon afterwards. And previously he had sent Robin the toe of the girl whose leg had been sent earlier.
All this horror can seem over the top, and one may wonder how Rowling could bring herself to wallow in such grim material. But perhaps she felt very strongly about the abuse women were subject to, and though her depiction of the way women played into the hands of abusive men seems excessive, she feels that awareness of that increases the need for support groups and other mechanisms to provide safety nets.
But there is also another side to the novel, namely the relationship between Strike and his partner Robin, which verges on the romantic though neither wishes to move on the matter. Strike feels diffident about taking advantage of his position as her employer, while Robin is engaged to a young man she has known for years, and whom she was virtually engaged to while at university. He has stood by her after the rape, when she could barely face society, and she finally decides to accept him and they are planning their wedding at the beginning of this book. But she finds that he is jealous of Strike, and hence his resentment of her commitment to her work, she breaks off the relationship when they are staying with her parents to finalize arrangements for the wedding.
But they still share a flat, and given the threat looming over her she cannot really move to live by herself. And gradually his misery wears her determination down, and she agrees again to marry him. The novel ends with their wedding, which Strike just manages to get to, causing her to beam, though she ‘had not once smiled in the entire service’.
But they still share a flat, and with the threat hanging over her, Robin cannot really move out and live by herself. Gradually, Matthew’s misery wears down her determination, and she agrees to marry him after all. The novel ends with their wedding. Strike arrives just in time, battered and bloodied after his confrontation with the killer. Robin has not smiled once during the ceremony, but when she sees Strike, she suddenly beams.
Before that, in the kerfuffle caused by Robin’s attempt to rescue the children of the woman Brockbank was living with, Strike sacks her. This turns out to be useful to him, because he subsequently enlists the children’s mother, Alyssa, to help trap the killer, whom he has by then identified as Donald Laing. With Shanker’s help, Strike arranges for Alyssa to pose as his new secretary and lure Laing into the open while he gains access to the flat Laing has been using as a hideout. There he discovers the evidence of the murders, including the severed body parts kept in a refrigerator.
This leads to a dramatic climax in which the murderer turns up. Strike has difficulty subduing him, partly because of his missing leg, but he is helped by Shanker, a man whom his mother, Leda, had taken in as a neglected and
badly beaten boy and who has remained deeply grateful to the family. With the murderer captured and the case effectively wrapped up, Strike asks Shanker to drive him to Yorkshire, where Robin’s wedding is taking place. They arrive while the ceremony is still in progress, and Strike manages to get into the church just as Robin is making her vows. When she sees him, she beams and says “I do” while looking at him rather than at Matthew.
Clearly, this suggests that the relationship between Strike and Robin is far from settled. Indeed, as I discovered when I read the fifth book in the series, the story certainly does run and run.
Features
Ananda Ganegoda: Pioneer in popularising Sinhala music
by Dr Upul Wijayawardhana
It was with a great sense of sadness that I received the news about the death of Ananda Ganegoda at the age of 80 years; the last of the famous industrialist Ganegoda brothers to depart. Ananada was a businessman par excellence but he ought to be remembered specially for his outstanding contribution to popularising Sinhala music by founding the music label Singlanka in 1980. Unfortunately, I lost touch with him, having seen him only once since I left Sri Lanka in May 1988. As I mentioned in my article on statins (Cholesterol lowering statins: Scope for use widens – The Island; 18 September) I have met some remarkable people in my practice of medicine and Ananda was certainly one of them.
The Ganegoda brothers were actually two sets of first cousins though they worked as a single family. Nandajeewa, Sumanalatha, Wimalajeeva, Karunajeewa and Ratnajeeva were the children of Jineris Ganegoda whilst Chandrasiri, Jinadri and Ananda were the children of Jineris’ younger brother Johanis. Sadly, it seems to have been forgotten by many that the Ganegoda brothers were instrumental in changing our export economy by starting garment factories in 1954, one of the first groups of non-traditional exports. According to a family post on Facebook, the visionary leader was Wimalajeewa, who started Noortex, Mayura, GIL and Eurolanka garment factories. Others followed suit and they presided over a vast business empire.
My first contact was not with Ananda but Karunajeeva, if my memory serves me right. After a consultation and a friendly chat, he invited me to a factory visit, which I readily agreed to. He took me to one of the factories in Ratmalana and I was very pleasantly surprised with the high standards maintained in the factory including workers’ welfare. I was able to taste the delicious food served to the workers. The icing on the cake was his measuring me out for shirts and trousers which I wore for a very long time!
Maybe around late 1983 or early ‘84, Ananda ‘channelled’ me for a consultation in the Central Hospital for chest pain and was accompanied by his wife, Nandani. I noted that, in addition to the cigarette smell, he had heavy nicotine staining of fingers. After having ensured that his pain was not cardiac, I tore into him stating, “What is wrong with you? You are among the Sri Lankan businessman doing well and you seem determined to commit suicide with chain smoking,” Then I started wondering whether I had been too blunt, but Ananda said “Dr, Thank you very much. I will stop smoking” and his calm response took me by surprise. On a subsequent social occasion, Nandani whispered in my ear that he had an occasional ‘secret smoke’ and when I encountered, Ananda said “Dr, hari amarui” but promised he would give up completely. I do not know whether he did so but the significant reduction of consumption, hopefully, contributed to his longevity.
I met him last in 1995, in the role of a peacemaker when he was in open conflict with a close relative of mine. I pleaded with him to stop the battle, pointing out that one of his nieces was being courted by the son of my relative. Though shocked, he promised to make peace.
Ananda’s crowning achievement was the founding of Singlanka which made Sinhala songs accessible to the masses. Those of us, old enough to remember, know how difficult it was to listen to music. As a child, I had to go to the village Community Centre to listen to the radio, which is in utter contrast to what is happening today. With just a click on the smartphone anyone can listen to music of any choice, anytime, anywhere as long as you are connected to the internet! Recording with the ability to playback, started with the Phonograph invented by Thomas Edison in 1877, Vinyl records being available from the early twentieth century. They came in various speeds and sizes but needed cumbersome players.
The real breakthrough came in 1963, when the Dutch company Philips introduced the Compact Cassette with more convenient players. Singlanka gave everyone the opportunity to listen to their favourite artists on Compact Cassettes. When the Compact Disc format, developed jointly by Philips and Sony, released in 1983, gathered momentum, Singlanka too moved to this format but most of us are still in possession of Singlanka cassettes. I still occasionally listen to Nanda Malini’s “Pavana”, which has become relevant because of the recent death of Nanda Malini and the ascent of JVP to power, but that is another story.
Most of our famous singers, including the greats like Amaradeva and Nanda Malini, owe at least a significant part of their fame and fortune to Singlanka, which was Ananda’s brainchild. Looking at the discography of Singlanka is like looking at a list of all favourite singers. In addition, Ananda gave the opportunity to the less known in the field of music also to showcase their talent, the best example being Carlo Fonseka’s Calochita Gee, which was a compilation of songs sung by various artists to the lyrics and melodies of Carlo. Who would have imagined multi-talented Carlo having musical creativity as well!
As for me, one event illustrated his generosity and his sense of gratitude. When Dr N J Wallooppillai retired, and I succeeded him as Cardiologist, I arranged for an international conference “Cardiology Update”, which was held on 6th and 7th of June 1985 at Galadari Meridien Hotel, culminating in a banquet. When I rang Ananda about this, he immediately offered to sponsor music for the evening and arranged for Patrick Denipitiya Combo to play and Ivor Dennis, Indrani and Sisira Senaratna to sing. It was a memorable evening, with plaudits from attendees, though we did not have an opportunity to rehearse. I compeered and we selected the songs as we went on. When Indrani wanted to sing Gaya Geethayan I had to stop as it was a Hindi tune and Indians were in the audience! My wife Primrose joined Ivor Dennis to duet “Olu Pipila Wela Lela Denawa”. We ended the banquet with Ivor Dennis singing, and the audience joining, the patriotic song Dakuna, Negenahira, Batahira, Uturada, Eka Kodiye Sevene thanks to Ananda. I am eternally grateful to him.
May Ananda attain the Supreme Bliss of Nibbana!
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