Features
Miracles and other strange stories
(Excerpted from the Merrill. J. Fernando autobiography)
I believe in miracles. I believe that there is a divine hand in all the affairs of men. I believe that many of the good things that have happened to me to have been answers to prayer, whilst narrow escapes from disaster, on several occasions, the merciful hand of God.
In September 1976, whilst I was driving in Colombo, at the corner of Muttiah Park, about 200 metres from the Gangaramaya Temple, my car was hit by a truck. I have little or no memory about the accident itself, but I found myself seated on the pavement on the side of the road in a state of shock, not quite knowing what was going on. My car was a total wreck. Sometime later I was told that I had been pulled out of the car by passers-by. The only visible injury was a small gash on my back. However, later on at the hospital, it was discovered that a few of my ribs had also been broken.
Whilst I was awaiting treatment at the Accident Ward of the General Hospital, I saw Dr. Cabraal, the neurosurgeon, passing by. I told him about the accident and that I had no recollection of what had taken place. He told me that the erasure of that unpleasant memory was nature’s way of protecting me. In the meantime a young doctor, possibly an intern, who walked into the ward sutured the wound in my back, but to this day the site of the wound produces unpleasant sensations. My guess is that the wound was closed up without it being properly disinfected.
Whist all this was going on Dr. P. R. Anthonis, the well-known surgeon, arrived at the ward and said: “Merrill, you cannot stay here, I am taking you to Ratnam Hospital.” After admitting me to Ratnam’s, he called in Dr. Rienzie Pieris, the Orthopaedic Surgeon, who was then in government service. Rienzie took me in hand and after that first meeting we became lifelong friends. My sons who were holidaying at Merton bungalow at the time of the accident returned to Colombo and wanted to stay with me in hospital, but I insisted that they go back to school.
Divine deliverance
K. Selvanathan, the father of Mano and Hari, visited me in hospital and told me that he had seen the twisted heap of metal that had been my car and that it was a miracle that I had escaped with my life. He said: “Merrill, when you get out of hospital, you must work for God, to thank him for having saved your life.” I have never forgotten those words.
In July 1983, civil riots broke out all over Colombo. I was in office at that time with Leone Van Lier, from South Africa. Gangs of armed men were stopping cars, smashing up windscreens, and, if the occupants were Tamil, pulling them out and beating them. Petrol was being removed from cars by force and used to burn vehicles and buildings. It was a terrifying and lawless time.
Against the pleas of my staff, I decided to leave the office with Leone. I told them that I would pray and trust in God. Leone, a seasoned South African, was surprisingly calm as he had become familiar with civil strife in his country! I drove out of my office and found the road full of rioting gangs but about 100 metres away I spotted two naval officers on motorcycles. I quickly got my car behind their machines and traveled with that escort up to the next set of traffic lights, leaving the rioters behind. As we got to safety, both Leone and I realized that our naval escort had disappeared. Thinking about it later, and the unbelievably opportune appearance of the naval officers, I concluded that it was the intervention of the Lord on my behalf.
There was a somewhat similar episode some years later, when I was rushed to Durdans with an undiagnosed but serious medical condition. Over a couple of weeks in hospital I was administered a wide range of medications and subjected to numerous procedures, but my condition did not improve, whilst the various tests carried out on me failed to identity the problem. One evening, Pastor Dishan Wickremaratne, having found out that I was in hospital, arrived with his father, Pastor Colton and, together, prayed with me for over an hour. The next day I had recovered completely and was able to return home just two days later.
Immediately thereafter I left for Singapore and, at the New University Hospital, underwent a series of tests and subsequently had consultations with several doctors. However, there was no sign of illness, nor an indication of a medical condition which could have caused that bout of ill-health. Thinking about this chain of events some months later, I came to the realization that my recovery from an inexplicable illness was due to the power of prayer.
Netherlands – near disaster
I was on a business trip across Europe, during which I had to spend some time in the Netherlands. One morning, I traveled to Rotterdam by train to meet a customer and while walking from the station to the customer’s office, I stopped at a department store to buy refills for my pen. I had placed my leather briefcase on a counter with a mirror, on it and while removing the case, I accidentally knocked down the mirror, which shattered to pieces. Having apologized profusely to the shop staff for my clumsiness, I moved on.
When I finished my business with the customer, he suggested that we leave for a pre-arranged lunch, but I declined and caught an early train back. Traveling through The Hague, the speeding train suddenly derailed and several compartments, including the one I was in, toppled. A young couple sitting next to me suffered minor fractures whilst I smashed my knee on a hard surface. Ambulances arrived quickly and the medical staff started dispatching the injured to hospital, requesting all passengers to stay at the location till all had been attended to.
I could not afford to waste time as I had traveled thousands of miles to attend to important business issues. Avoiding the paramedics, I managed to scramble out of my compartment, which had fallen into a ditch, and limped across to the nearest highway where I flagged down a passing truck. The driver very kindly dropped me off at my hotel in Amsterdam.
My knee by then was badly swollen and painful, but I collected my bags and rode to the airport immediately to catch a flight to Munich, to meet another customer. After the meeting my customer took me to a doctor, who attended to my knee and, thereafter, I drove to Berlin for the next customer meeting.
The above events followed each other in very rapid succession and during that period my main focus was honouring my customer appointments, despite the accident and the injury. After my meeting in Berlin, I relaxed for a couple of days – on doctor’s orders, actually –and that rest gave me the opportunity for quiet reflection on that rapid chain of events.
My conclusion was that the whole episode could have ended very badly for me, but that I escaped, by God’s grace, relatively unscathed and was still able to conclude my business. Perhaps the broken mirror was an omen and a warning of what was to follow! However, at each stage, I was provided with a timely solution which, in my view, could only have been heaven sent.
A special relationship
Whilst I was in hospital recovering from my car accident in ‘ 76, the well-known Venerable Galaboda Gnanissara Thero, the “Podihamuduruwo” of the Gangaramaya Temple, visited me. He returned to me my neck chain, my ring, and my rosary, which I carry with me all the time. He had recovered them from the scene of the accident. With that first meeting, we developed a very special friendship.
Whenever I visited him at the temple, thereafter, he used to come out to the car and lead me into the premises, holding me by the hand. I always hastened to open the car door myself lest he opened it for me, as I did not think that was appropriate. He would take me into the greeting room and insist that I sit down and make myself comfortable. He would not allow me to take off my shoes although it is customary to do so when one is in the presence of a Buddhist priest or in a temple. He would also lead me around the temple, still with my shoes on. Much to my embarrassment, he introduces me to all we meet as the Christian who helps all religions!
Every year we conduct a ‘pirith’ ceremony at our Peliyagoda premises for the Buddhist members of our staff. Irrespective of all his other commitments, this ceremony is always presided over by Podihamuduruwo. He waits for a couple of hours after the ceremony commences and then leaves with me, as I am unable to maintain the traditional seated, cross-legged posture on the ground for very long.
I have tremendous respect for Podihamuduruwo, a dynamic leader and a person of vision. I have seen for myself the contribution he has made to uplifting underprivileged youth, with his vocational training centre in basic engineering and other technical skills.
In fact, many of the technicians in my plant at Peliyagoda were first trained at the Gangaramaya centre. I have assisted him in some of his ventures, such as the construction of housing for low-income families and also at the training centre. I never failed to contribute to the annual Gangaramaya Perahera and, once, at his request, participated in the construction of resting houses for pilgrims at the Kataragama Temple.
The Venerable Thero and I come from two completely different backgrounds; I from a middle class society on the western coast, rooted firmly in the Catholic faith, and he from a village farming community in the deep south, the power base of rural Sinhala Buddhists. But we discovered a commonality of ideas and ideals and a resonance in our personal philosophies, especially that of a shared sense of community responsibility. He too, like me, is a man with a highly-developed entrepreneurial spirit. Despite the mutual exclusivity in the respective positions we occupy in society, I an industrialist and he a leading Buddhist cleric, deep down, fundamentally, we are kindred spirits.
I was deeply distressed when Podihamuduruwo fell seriously ill. He was flown to Singapore for treatment and I visited him in hospital with Pastor Samson and, together, we prayed to Lord Jesus for his recovery. I fervently hope that this good and amazing man will be able to recover and return to the wonderful work he has been doing for the community. Our society sorely needs more people like him.
Features
Coercive laws recipe for future misrule
by Jehan Perera
The NPP government is going after powerful figures from the past and present who have engaged in corruption, fraud and criminal activity in a way that no previous government in Sri Lanka has done. Former ministers, politicians and senior state officials are among those facing investigations and legal proceedings. The government has placed before Parliament a document listing 50 cases involving corruption, fraud and other crimes. These include not only financial offences but also cases relating to the Easter Sunday attacks, the killings of Lasantha Wickrematunge and Wasim Thajudeen, the disappearance of Prageeth Ekneligoda and attacks on journalists Keith Noyahr and Upali Tennakoon.
The significance of this effort is that it can demonstrate that nobody is above the law, regardless of political connections or social standing, which will help restore public confidence in institutions that have long been distrusted. It could also recover public resources, improve the investment climate and strengthen the foundations for a more prosperous and just Sri Lanka. When criticised for focusing on the past and not the present, the government position is that these investigations were initiated under earlier governments, particularly between 2015 and 2019, and that it is now allowing investigators to proceed to deal with the backlog without political interference.
But there is an aspect of the government’s approach that is less justifiable. While pursuing past wrongdoing by powerful individuals, it is also advancing a triumvirate of draft laws that could give the state sweeping powers over citizens, organisations and dissent in the present and future. The draft Prevention of Terrorism legislation, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill raise serious questions about the over-centralisation of power. Each of these laws strengthens the powers of the state while weakening the rights and safeguards that protect people from their misuse and thus questions the basic rights of people in democracy where ‘the power of the people is vested in the government’. This is a recipe for future misrule rather than the rule of law. As the well-known saying goes, power corrupts and absolute power corrupts absolutely.
Proposed Laws
The real test of system change, for which the government obtained an overwhelming mandate, requires not only a government willing to hold others accountable, but one prepared to subject itself to the same principles of legality, transparency and restraint. The three proposed laws that are particularly important in this regard are the Protection of the State from Terrorism Bill, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill. Each of these draft laws has been presented as serving a legitimate purpose. Preventing terrorism, combating organised crime and ensuring that NGOs do not facilitate money laundering or terrorist financing are proper responsibilities of the state. Sri Lanka has international obligations in these areas, and no responsible government can disregard them. However, the existence of a legitimate objective does not justify every means adopted to achieve it.
The proposed Protection of the State from Terrorism Bill illustrates the problem. Although its definition of terrorism draws on a model developed by a former United Nations Special Rapporteur, the Human Rights Commission of Sri Lanka has warned that the definition of terrorism extends beyond the model and could bring legitimate political protest, trade union action and civil disobedience within the scope of counter-terrorism legislation. Its concerns also include prolonged detention, inadequate judicial oversight and restrictions on access to legal counsel. These are objections that go to the heart of the relationship between the citizen and the state. The government cannot credibly promise to protect democratic freedoms while creating powers that could be used to restrict them. It is necessary for the government to reassess the draft through transparent consultation and revise provisions that could criminalise legitimate dissent.
The Prevention of Organised Crimes Bill raises similar concerns. It is presented as giving effect to the United Nations Convention against Transnational Organised Crime, which Sri Lanka ratified in 2006. The Centre for Policy Alternatives (CPA) has argued that the convention does not require many of the bill’s provisions. The proposed law extends to a broad range of offences, permits detention orders lasting up to a year, makes confessions to police admissible for purposes of legal evidence, and introduces extensive surveillance powers. A law intended to dismantle criminal networks should not create a parallel system of exceptional powers that could be applied far beyond organised crime. Nor should safeguards developed through years of experience with abuses under the Prevention of Terrorism Act be weakened through legislation bearing a different name. The government should review whether or not existing laws could be used effectively to control these crimes or whether each exceptional power is necessary.
Civil Society
The proposed NGO Registration and Supervision Bill presents another test of the government’s intentions. The government may reasonably seek transparency in the finances of organisations receiving public or foreign funds, including measures to prevent money laundering and terrorist financing. It seeks to justify its overreach on the grounds of meeting the internationally mandated requirements of the Financial Action Task Force (FATF) for the Asia-Pacific region. But these objectives do not justify placing civil society and NGOs under excessive administrative control when even the FATF ranks them as low to medium risks. The draft bill would require registration and renewal, impose extensive obligations on organisations and empower authorities to suspend or deregister them on broadly framed grounds. It is important to redraft provisions that confer excessive discretion over registration, renewal, suspension and deregistration of NGOs.
Among the concerns raised by United Nations human rights special rapporteurs with regard to the draft NGO law are provisions requiring organisations to align with government policies and restrictions that could affect advocacy, dissent and freedom of association. The implications extend well beyond organisations that engage directly with the government. Community groups, human rights organisations, independent researchers and organisations working on reconciliation or accountability could find their activities constrained by uncertainty over how these provisions might be interpreted. Organisations that criticise government policies are not thereby working against the country. Their freedom to do so is part of what distinguishes a democracy from a system in which the government determines which opinions and activities are acceptable.
The government has generated considerable public goodwill through its pursuit of corruption and criminality. It should not assume that this goodwill gives it an unlimited mandate to strengthen the coercive powers of the state. The NPP knows from its own history that governments can treat dissent as a threat and use the machinery of the state against their opponents. There is still time to correct the drafts through transparent public consultation, narrow definitions of offences, meaningful judicial control over detention and surveillance, and effective remedies against arbitrary decisions. A government that pursues corruption while weakening safeguards against state abuse risks undermining its own achievements. Besides bringing to light the abuse of power by previous governments, the NPP government needs to build a system in which no future government can abuse power in the belief they can get away with it.
Features
Quality assurance without quality enhancement: The irony of university QA
By Ramya Kumar
According to the Quality Assurance Council (QAC) of the University Grants Commission (UGC), quality assurance (QA) refers to “the means (i.e. the policies, attitudes, actions, procedures, etc.), by which an institution can guarantee with confidence and certainty, that the standards and quality of its educational provision are being maintained and enhanced”.
An expansive structure has been in place since 2005 to govern and implement QA processes within the state university system. The QAC is the focal point at the UGC that implements external reviews of state universities and institutes. Each university has its own Centre for Quality Assurance (CQA) tasked with performing QA in line with QAC directives. Faculties, in turn, have Internal Quality Assurance Cells (IQAC) performing their own QA; they are answerable to the CQA.
The big question is whether this all-encompassing top-down QA system, that in many ways undermines the internal dynamics of university governance, actually supports universities to enhance the quality of education. This article highlights some concerns.
Top-down check-box activities
The QAC conducts external reviews of universities and degree programmes. A review team appointed by the UGC (who may or may not have experience in the institution/programme in question) examines the self-evaluation report submitted by the said institution/programme. The team then conducts a site visit to verify the claims made in the university’s self-evaluation report, clarify issues identified during the desk review, and examine how QA procedures operate in practice. The team holds meetings with the university administration, members of the Council and Senate, Deans, Heads of Departments, academic and non-academic staff, students, and others. Following the visit, a draft report is submitted to the relevant institution/programme for comment before final publication. The reviewed institution/programme then prepares and publishes an action plan addressing the recommendations, with subsequent monitoring of progress.
There are some worthy QA initiatives under implementation, such as improving facilities for students with disabilities and strengthening mechanisms to address sexual- and gender-based violence. However, for the most part, QA activities have little to do with improving the quality of education. They are mostly preoccupied with monitoring faculty and department websites, digital transformation, student feedback, subject evaluation, course evaluation, peer evaluation, and, more recently, staff appraisal. These activities, which consume an inordinate amount of time—so precious at understaffed universities—have become check-box activities completed to generate evidence for the next review. Below is an excerpt of a conversation between two academics (1 and 2) that conveys how QA plays out at universities (reproduced with permission).
1: … .it’s like social media you know, like posting things on Facebook or twitter or Instagram. When people do a lot of social media, everything they do, they do thinking, “okay I’m going to post it in this way… this I have to put on my Instagram.” QA is a little like that… everything is considered in light of, “ah we can use this for the review, as evidence… for example very recently we were encouraged to have all the things that we do in our department in the faculty newsletter so then they can put in the review. Every little thing has to be noted down….
2: And with pictures and all…
1: At the very least it has to be written so that you have written evidence .. you can’t be doing something for the sake of doing something or because it is good for the department … and sometimes people tell me “oh yea that’s a good idea we can fit that under this x, y section of the review..”
2: Yea, and nobody really thinks about the actual outcome… whether it’s actually helping anyone..
1: I also find that a lot of the words that we used in different ways have now been co-opted to the QA discourse ..including quality.. I can’t actually say what I want as an “outcome”, for example, that the outcome of this workshop is that my students “think about” … then I am told “ah but no that’s not one of the Bloom’s taxonomy words, “think about”.…
2: And the worst part is these medical and agriculture people, these types of people go around spreading it like some kind of gospel!
1: Yea, this cookie cutter way of doing things, they think is the height of innovativeness or creativity, when actually it is so mundane … for me the most awful thing about it is like some fungus of mundanity has taken over through QA reviews.
2: yea, when you say QA, my mind closes off immediately and I stop listening…
Auditing everything but power
QA leaves out crucial aspects of university governance. For instance, there is no review or assessment of the “quality” of university administrations under Criterion 1 or the integrity of procedures governing the promotion of academic staff under Criterion 6 of the institutional reviews.
The majority in the Council—the university’s executive and governing body, which is responsible for selecting the Vice-Chancellor (VC)—are appointed in ad hoc fashion. Apart from the Ex-Officio members in the Council (VC, Deans, etc.), and the two members elected by the Senate, the remainder are appointed by the UGC with no formal consultation or vetting procedure. The VC appointment process described in UGC Circular No. 03/2023 exemplifies how an ostensibly technical process can become entangled in political sycophancy. The Registrar invites applications for the position of VC through advertisement. Applicants must submit a curriculum vitae, a statement of vision for the university and supporting documents. The University Council appoints a three-member Search Committee of senior academics to encourage “eminent persons” to apply, while the UGC appoints a former VC from another university to “observe” the selection process.
A Special Meeting of the University Council is convened. Candidates are interviewed and must make a presentation to the Council Members, followed by questions. Each Council member “gives marks” for seven prescribed criteria: strategic focus (20%), effective leadership (20%), holistic thinking/conceptual skills (10%), academic and research excellence (15%), personal integrity (10%), professional communication (10%) and managerial competence (15%). Marks are averaged, and the Council recommends three candidates to the UGC in rank order. The UGC-appointed observer separately submits a confidential report on the selection process.
This procedure is expected to guarantee quality, but does it? Applications are submitted to the Council Members, who have been appointed on questionable bases, and who are expected to review the applications and give scores, based on objective assessments. But, in reality, most Council Members are manipulated by VC candidates, who often have personal ties with them. The UGC-appointed observer usually has no genuine interest in the outcome. And there is no way for anyone to actually question the Council’s decision once it is made. Although the highest-ranked candidate may ultimately be appointed, the selection remains a political decision made by the President, who retains the discretion to appoint any one of the three.
External reviews also do not look into the promotions of academic staff, except to scrutinise whether there are policies and procedures in place to govern promotion. Academic staff may apply for promotion to Professor once they satisfy the prescribed eligibility requirements, which typically include the period of service, academic qualifications, research and publication achievements, teaching experience, and contributions to the university and wider community. Applications are evaluated against specified criteria, with research output and academic contributions assessed through documentary evidence and expert evaluation. Under the UGC’s scheme for Professors, two experts from outside the applicant’s institution assess specified aspects of research and knowledge dissemination. Again, beneath this technical process, which is externally evaluated, lies a problematic points-based scheme that can be manipulated and abused with impunity.
Rethinking university QA
Like the VC election process and the schemes of promotion for academic staff, QA reviews are open to manipulation. Before a review, there is a chaotic rush to complete evidence gathering and reporting. Academics leave all other work aside, including at times their teaching, to focus on completing documentation and preparing reports. The standardised criteria in the review manuals and scoring sheets often do not reflect differences in disciplines and institutional contexts. But this does not really matter because any serious problems experienced by institutions or programmes are hastily brushed under the carpet to conceal any evidence that could taint the review. The goal is to obtain an A or at least a B grade at whatever cost.
QA may result in positive change if it moves beyond top-down check-box activities towards internally designed and owned processes encompassing all aspects of university governance, led by departments and faculties, and supported by adequate resources. The current QA system needs to be dismantled and replaced by procedures that are accountable, not to the UGC, but to our students and the communities we serve.
(Ramya Kumar is attached to the Department of Community and Family Medicine, Faculty of Medicine, University of Jaffna)
. Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Down Memory Lane — the Grand 20th Edition!
Yes, Down Memory Lane, the beloved Sing-Along concert series that first struck a chord, way back in 1997, returns for its landmark 20th edition this Saturday, 17th October, at the beautiful Bolgoda Grand Resort, Moratuwa town centre.
Having celebrated its glorious 25th anniversary with the show in 2023, this milestone 20th concert promises to be even more special.
The organisers, the ever-popular Moratuwa Arts Forum, are pulling out all the stops to present yet another unforgettable evening, brimming with camaraderie, fellowship, and pure nostalgia.
Get ready for two-and-a-half hours of non-stop singing as veteran vocalists, from the Moratuwa Arts Forum, will take the stage to lead and inspire the happy audience to sing, sing and sing to their hearts’ content.
The repertoire? Absolutely magical, according to the organisers.

Veteran Arun Dias Bandaranaike: Will handle the evening’s proceedings / Priya Peiris: Event Conceptor
Around 40 golden oldies — from timeless English vintage evergreens and hits from the 50s to the 90s, to toe-tapping calypsos, soulful American plantation melodies, rousing cowboy and Dixieland favourites, aa well as cherished Sinhala standards. All to be sung with much gusto!
This year’s dedicated organising committee comprises Brian Coorey (Chairman), Priya Peiris (Event Conceptor), Hiran Fernando, Suranga Fernando, Viranjan Perera, Hemka Fernando and Neelesh Silva. Guidance and support comes from Moratuwa Arts Forum President Sarana Guneratne and Secretary Chandani Silva.
Adding his signature charm to the evening, as Master of Ceremonies, will be the veteran Arun Dias Bandaranaike.
Don’t miss this landmark celebration of music and memories!
For further details, contact Hiran Fernando on 0772636446 or WhatsApp 0783636446.
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