Features

Victor Frankl’s Legacy: My Talk with Alexander Vesely

Published

2 years ago

2024/09/8

Photo: Family group photograph with Viktor Frankl standing third from the left and Alexander Vesely on the far right. (Image provided by the Frankl Family)

by Nilantha Ilangamuwa

In this talk, Alexander Vesely, grandson of the legendary psychiatrist Viktor Frankl, provides an illuminating exploration of his grandfather’s profound legacy. Viktor Frankl, a Holocaust survivor and founder of logotherapy (a therapeutic approach that helps people find personal meaning in life). Frankl is best known for his seminal work, Man’s Search for Meaning. This influential book, born from his harrowing experiences in Auschwitz, offers a powerful testament to the human spirit’s resilience in the face of suffering. Frankl’s assertion that “when we are no longer able to change a situation, we are challenged to change ourselves” continues to resonate deeply, guiding countless individuals toward finding purpose amidst adversity.

Vesely’s reflections on Frankl’s life and teachings shed light on the timeless relevance of his philosophy. He discusses how Frankl’s insights into the nature of suffering and the search for meaning remain vital in our modern context, especially in the face of today’s technological distractions. By weaving together personal anecdotes and philosophical analysis, Vesely not only honours his grandfather’s legacy but also invites a fresh dialogue on how to navigate the complexities of contemporary existence with a sense of purpose and resilience.

Reflecting on the global fascination with Viktor Frankl’s ideas, Vesely shares, “I wouldn’t say it’s surprising, given the universal appeal of his ideas. However, it’s always wonderful for me to meet fascinating individuals and engage in meaningful conversations with people I might not have otherwise encountered.” This deep connection to his grandfather’s legacy continues to inspire Vesely, as he navigates his own path in psychology and filmmaking.

Vesely’s personal relationship with Viktor Frankl is both profound and intimate. “He was my grandfather, yes. My mother’s father, to be precise,” he reveals. Frankl remarried after the Holocaust, and Vesely’s grandmother is still alive at 98. Vesely’s mother, who followed in her father’s footsteps, co-founded the Viktor Frankl Institute in Vienna, a solid proof to the enduring impact of Frankl’s work.

Growing up around Frankl, Vesely was immersed in discussions about logotherapy, though he only fully appreciated the depth of this work later in life. “One pivotal moment was when I was 19 and had to deliver a speech on his behalf at a conference because he was no longer able to travel due to his age,” Vesely recalls. This experience led him to read “Man’s Search for Meaning” more closely, revealing the profound depth of his grandfather’s philosophy.

While “Man’s Search for Meaning” is the best known of Frankl’s 33 books, Vesely notes that Frankl did not consider it his most significant work. “Interestingly, he didn’t even consider it one of his most significant works. Many of his other books delve into the philosophy and application of logotherapy,” Vesely explains. The ongoing translation and exploration of Frankl’s writings continue to accentuate the relevance and complexity of his ideas.

Discussing his own career, Vesely highlights the intersection of psychology and filmmaking. “I’ve always had a deep interest in both psychology and filmmaking, and I think there’s a clear connection between the two,” he says. Frankl’s concept of ‘experiential values’—the transformative power of both psychotherapy and creative expression—resonates with Vesely, who channels this understanding into his documentary, “Viktor and I.” In creating this film, Vesely aimed to present a balanced view of Frankl’s life, combining personal emotions with the objectivity required for storytelling.

Logotherapy’s relevance to modern issues such as mental health and social disconnection is a testament to its enduring importance. “Logotherapy addresses these challenges by focusing on the search for meaning, which is particularly relevant in today’s world,” Vesely notes. Frankl’s emphasis on finding purpose beyond one’s circumstances empowers individuals to confront modern mental health issues and social disconnection with resilience and hope.

Frankl’s concept of the “tragic triumph,” which includes the inevitability of death, suffering, and guilt, is central to his philosophy. “The ‘tragic triumph’ refers to three unavoidable aspects of human existence: death, suffering, and guilt,” Vesely explains. Far from negating life’s meaning, these elements highlight the importance of how we respond to them, offering a framework for personal growth and resilience.

Frankl’s teachings also stress the importance of seeking meaning not only during crises but also in times of prosperity. “Even in good times, Frankl’s philosophy teaches that it’s important to explore meaning,” Vesely points out. This perspective encourages individuals to appreciate life’s inherent value and to respond meaningfully to life’s challenges, paralleling the notion that the quality of our responses to life’s difficulties determines our success.

According to Vesely, Frankl believed that while “if suffering can be fixed, it should be,” there are situations where resolution is impossible, such as terminal illness. In these cases, Frankl saw the priority as adopting a “healthy and meaningful attitude.” He regarded this as a superior achievement, a greater act of bravery where finding meaning in unchangeable circumstances becomes a beacon of hope for humanity.

An illustrative example of Frankl’s logotherapy in practice involves a story of an older doctor mourning his wife’s death after many decades of marriage. Frankl, observing the man’s profound grief, asked, “If you had died first, what would have happened?” When the man responded that his wife would have suffered terribly, Frankl highlighted that by surviving, the man had spared his wife that suffering, though at the cost of enduring his own grief. This shift in perspective helped the man find meaning in his mourning, understanding it as an act of love and sacrifice.

Initially, Viktor Frankl’s work did not enjoy the same level of recognition in Austria as it did elsewhere. Vesely notes, “Initially, Viktor Frankl’s work wasn’t as popular in Austria as it was in other parts of the world.” This situation is changing, and Frankl’s contributions are increasingly being acknowledged in his homeland.

For younger generations grappling with existential crises, Frankl’s concepts remain highly relevant. His focus on the “tragic triad”—death, suffering, and guilt—teaches that life will not always align with our expectations and guarantees are elusive. “By accepting life as meaningful, we can regain trust in it, even when faced with tragedy,” Vesely explains. This perspective emphasizes that the essence of life’s meaning lies not in what we expect from it but in how we respond to its challenges.

The field of existential psychotherapy has evolved significantly since Frankl’s time. In his era, meaning was often regarded as a concept relevant mainly to religious discussions. Today, however, meaning is recognized as a crucial aspect of psychological well-being. Vesely points out that Frankl’s approach differed markedly from contemporary theories. Frankl posited that meaning is objective, not merely a subjective construct. “Meaning must be discovered, not created,” he asserts, drawing an analogy to a chess game where each situation is unique and meaning must be uncovered through personal experience.

Frankl’s unique perspective on meaning contrasts with the approach of modern technologies like AI. While AI can provide data-driven insights, it cannot create meaning. Vesely emphasizes that “meaning must be discovered through personal exploration and cannot be solely defined by external tools.” For Frankl, the essence of meaning in life is something individuals must uncover themselves, independent of technological solutions.

In researching and making the film “Viktor and I,” Vesely uncovered some lesser-known aspects of his grandfather’s life. One poignant story involved Frankl’s friends choosing not to inform him of his first wife’s death to protect him from additional grief. This decision reflects Frankl’s commitment to seeking truth and exploring ideas. Additionally, Vesely discovered Frankl’s struggle with the recognition of his Jewish heritage, which was complicated by the fact that his only child wasn’t raised as a Jew. Over time, Frankl came to terms with this issue, recognizing that his responsibilities and the vastness of the universe transcended this personal concern.

Vesely, deeply connected to his grandfather’s legacy, navigates the challenge of maintaining his own identity within the psychology field. He reflects on his experience: “Being identified primarily as Viktor Frankl’s grandson has been a mixed experience.” At conferences, people often address him as “Viktor,” which can feel strange. However, growing up in Austria, where his grandfather was less prominent, allowed Vesely to form his own identity while being associated with Frankl’s legacy. “I’ve found a balance between honouring his influence and forging my own path in the field,” he notes.

Vesely describes his upbringing in relation to his grandfather’s prominence: “I didn’t grow up with the impression that my grandfather was a prominent figure.” Most people were unaware of Frankl’s work or recognized it only later. Despite this, Vesely chose to continue his grandfather’s legacy voluntarily, without feeling pressured to do so. “I could have pursued countless other careers, and it would have been fine,” he adds.

Regarding his decision to study psychotherapy, Vesely recalls his grandfather’s reaction: “When I decided to study psychotherapy, my grandfather’s reaction was more of a bemused surprise than anything else.” Frankl jokingly questioned Vesely’s sanity but was ultimately accepting of his choice. Reflecting on this, Vesely recognizes that Frankl’s approach—allowing individuals to make their own choices—teaches that meaning must be discovered by each person, rather than imposed.

Vesely elaborates on the statement “everyone has their own Auschwitz,” which he interprets from Frankl’s perspective: “Frankl used this phrase to convey that everyone encounters their own profound suffering.” He emphasizes that comparing different experiences of suffering is unfair, as each person’s struggle is valid and unique. This perspective highlights the importance of acknowledging and respecting individual suffering without comparison.

Frankl’s insight into suffering stemmed from observing audience reactions during his lectures. Vesely explains: “During his first tour in the US, he noticed a cold reception from many psychoanalysts.” Frankl speculated that this reaction might have been due to envy of his survival of Auschwitz, which led him to conclude that everyone experiences their own form of suffering. “It’s crucial to acknowledge and respect each person’s struggle without comparison,” he notes.

In terms of modern mental health and psychotherapy, Vesely sees Frankl’s perspective on suffering as relevant: “Frankl’s approach emphasizes finding meaning in one’s suffering rather than masking it with medication.” This approach contrasts with the current trend of reducing emotional struggles to chemical imbalances, focusing instead on addressing the crisis of meaning and the dehumanizing effects of viewing individuals as machines to be fixed.

On the role of technology in the search for meaning, Vesely acknowledges that technology itself is neutral: “Technology can connect us in meaningful ways, but it can also serve as a distraction.” He warns that constant availability of distractions can prevent people from engaging with their own experiences and finding purpose. “It’s crucial to use technology mindfully and ensure it supports rather than detracts from the search for meaning and self-awareness,” he advises.

Vesely addresses the fairness of blaming technology for issues of distraction and connection: “Blaming technology alone isn’t entirely fair. The real issue lies in how we use it.” While technology can offer benefits, excessive use can lead to negative outcomes and detract from meaningful engagement.

The impact of excessive technology use on human connection and well-being is significant. Vesely points out that innovations like AI companions may simulate human interaction but fail to provide genuine connection: “This creates a false sense of relationship, which ultimately doesn’t benefit anyone or improve the world.” Excessive technology use can deepen feelings of isolation and distract from real human experiences.

Despite concerns, Vesely notes positive counter-trends: “There are indeed some positive counter-trends emerging.” Efforts to address technology’s negative effects are reassuring, as awareness of these issues is the first step towards finding balanced ways to engage with technology.

Vesely’s major concern about the commodification of human emotions is that emotions have become a commodity exploited by companies: “These companies often aim to keep us engaged with screens, which can lead to addiction.” He emphasizes that while it’s possible to turn off screens, resisting this pull can be challenging, and addiction narrows choices over time.

To reclaim freedom of choice in the face of technology addiction, Vesely advises: “People do it every day, and while the process can be tough, hope remains that individuals can regain control and reestablish genuine connections.” Awareness and understanding of the risks are crucial for navigating these challenges effectively.

In his final thoughts on technology, Vesely underscores the importance of conscious use: “It’s essential to stay aware of the evolving risks associated with technology and to make conscious choices about its use.” While technology offers benefits, balancing its use with real-life interactions and meaningful experiences is crucial.

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Features

Matrimony in crisis: Economic volatility, youth outflow, and changing fabric of Sri Lankan families – I

Published

20 hours ago

2026/10/19

Thilina Walpola

by Prof. M. W. Amarasiri de Silva

Sri Lanka’s official crude divorce rate is among the lowest in the world, sitting at roughly 0.15 divorces per 1,000 people per year, which translates to about nine legally finalised divorces, daily, nationwide. However, legal scholars and sociologists emphasise that this figure does not reflect a lack of marital distress or separation. Instead, the low official number is primarily a result of the country’s stringent legal framework, complex judicial procedures, and deep-seated socio-cultural factors that prevent couples from seeking formal legal dissolutions.

A primary driver of the low official rate is Sri Lanka’s fault-based legal framework under general civil law. Unlike jurisdictions that allow “no-fault” divorce or swift mutual consent dissolutions, Sri Lankan civil law requires a petitioning spouse to legally prove specific statutory grounds in court, such as adultery, malicious desertion, or incurable impotence present at the time of marriage. Proving these fault grounds often leads to protracted, emotionally exhausting, and financially draining court battles, discouraging many individuals from pursuing a final decree. Furthermore, personal status matters for Muslim Sri Lankans are governed separately under the Quazi court system via the Muslim Marriage and Divorce Act, which operates under distinct statutory procedures.

Because navigating the formal legal system is so cumbersome and costly, hundreds of couples choose informal separation rather than court litigation. Living apart without legally dissolving the marriage on paper remains a common alternative, meaning official marriage registries undercount the true rate of domestic breakdown. Additionally, strong cultural norms, family expectations, economic dependencies, and social stigma—particularly affecting women—exert significant pressure on spouses to remain legally married even when cohabitation has permanently ceased.

Sri Lanka and other countries

Comparing Sri Lanka, India, and the United States reveals stark contrasts in divorce rates, legal frameworks, and societal attitudes toward marital dissolution. Statistically, Sri Lanka reports an official crude divorce rate of approximately 0.15 divorces per 1,000 people, annually, while India reports a rate of roughly 1 per 1,000. In contrast, the United States records a significantly higher crude divorce rate of around 2.5 per 1,000 people, with roughly 40% to 45% of first marriages ending in divorce. However, these figures reflect distinct judicial mechanisms and cultural expectations rather than a simple measure of marital harmony.

The primary legal distinction lies in the availability of “no-fault” divorce mechanisms. All 50 US.states allow no-fault divorce, enabling either party to dissolve a marriage by citing irreconcilable differences without assigning blame. India occupies a middle ground, where major personal law codes—such as the Hindu Marriage Act—permit divorce by mutual consent, provided the couple undergoes a court-mandated waiting period intended for potential reconciliation. Sri Lanka maintains the most restrictive regime among the three, requiring a petitioning spouse under general civil law to prove specific statutory faults, such as adultery or malicious desertion, through formal adversarial court proceedings.

Pluralistic personal law systems also shape how marital disputes are handled in South Asia compared to North America. Both Sri Lanka and India apply distinct personal status laws, based on religious or ethnic identity, such as Kandyan and Muslim laws in Sri Lanka, or Hindu, Muslim, and Christian personal codes in India. In contrast, the US relies strictly on uniform state civil codes for property division, spousal maintenance, and child custody, eliminating religious adjudication from the legal process.

Official divorce rates in Sri Lanka and India significantly undercount actual marital breakdowns. High legal costs, protracted court battles, and strong social stigma often lead estranged couples in both South Asian nations to choose informal, permanent separation over formal legal proceedings. In the United States, clear statutory procedures for asset distribution and custody arrangements encourage individuals to formally conclude their marriages through the judicial system rather than living in legal limbo.

Unmarried Sri Lankans

Data from the Department of Census and Statistics reveals that the proportion of the population that has never married has risen dramatically to over 40 percent. This shift reflects a major demographic transition characterised by delayed marriages, changing socio-economic priorities, and economic instability that has led many young adults to postpone or forego marriage altogether.

While both men and women are increasingly remaining unmarried, the trend manifests differently across genders due to distinct socio-demographic factors. Men generally marry at an older age than women—with the average age at first marriage rising toward 29 years for men compared to around 25 to 26 years for women. As a result, in younger adult cohorts, a noticeably higher percentage of men remain single at any given time.

Conversely, a different demographic dynamic affects women in older age cohorts. Sri Lanka exhibits a distinct gender imbalance in its total population, with women outnumbering men—there are roughly 93 males for every 100 females nationwide. This imbalance, combined with higher female life expectancy and significant labour migration of men seeking overseas employment, creates a structural shortage of eligible partners for women in certain age groups, contributing to a growing number of women remaining unmarried or living alone in later life.

The marriage expectations and ages by gender can be inferred through matrimonial advertisements in newspapers. Matrimonial advertisements, published in leading Sri Lankan weekend newspapers, offer a revealing look into the country’s shifting demographic trends and evolving marital preferences. These classified sections, traditionally placed by parents or family elders, rather than the individuals themselves, reflect a structured marriage market where personal expectations, economic security, and socio-cultural compatibility intersect.

The age profile of individuals advertised in these columns mirrors the broader national trend toward delayed marriage. For women, the typical age range featured in listings spans from 24 to 32 years, while for men, advertisers generally range between 28 and 38 years. Furthermore, advertisements for individuals in their late thirties, forties, or older have become increasingly common, particularly in notices seeking secondary marriages following a legal divorce or the loss of a spouse. The concentration of listings in older age brackets highlights how higher educational pursuits, career establishment, and economic challenges have pushed marriage further into adulthood.

Horoscope compatibility

Expectations detailed in newspapers emphasise a combination of traditional socio-cultural criteria and modern status indicators. Horoscope compatibility remains a fundamental requirement across a large majority of listings, alongside considerations of caste, religion, and regional background. Personal character is heavily weighted, with advertisements for men frequently specifying a desire for non-smoking, non-drinking partners, while descriptions for women routinely emphasise moral standing, domestic capability, and physical attributes.

Socio-economic standing and professional qualifications serve as primary benchmarks in prospective partner selection. Listings placed by women’s families heavily prioritise male suitors with secure employment in established sectors, such as medicine, engineering, law, management, or government service, alongside evidence of financial stability or asset ownership. Advertisements for men similarly seek educated and career-minded partners, though often balancing professional credentials with traditional family values. Notably, both publications feature a substantial proportion of listings placed by or seeking non-resident Sri Lankans and dual citizens, reflecting the strong pull of foreign residency and international mobility as desirable attributes in prospective matches.

Horoscope matching and dowry expectations in Sri Lankan matrimonial advertisements reflect a delicate interplay between longstanding cultural traditions and modern socio-economic realities. These two elements serve as primary filtering mechanisms during the initial stages of family-mediated matchmaking, helping families gauge spiritual alignment, family background, and long-term economic compatibility.

Horoscope compatibility remains a nearly indispensable prerequisite across a vast majority of Sinhala and Hindu marriage notices. Advertisements routinely include explicit phrases such as “send copy of horoscope with reply” or “astrologically compatible match sought,” underscoring the belief that planetary positions at birth dictate marital longevity, health, and mutual prosperity. Families often consult professional astrologers (nakath karayo) to compare charts (Janma-pathra) before engaging in direct personal meetings. Beyond general alignment, specific astrological conditions—such as Kuja Dosha or planetary placements associated with delayed marriage—are actively declared or sought out to ensure balanced pairings, making astrological clearance the first major gatekeeper in the proposal process.

Dowry expectations

Dowry expectations have undergone a significant transformation in contemporary Sri Lanka, evolving from explicit demands for wealth into subtle indicators of financial security and asset sharing. While direct references to cash or specific dowry amounts have largely disappeared from modern newspaper classifieds due to changing social norms, advertisements routinely signal material contributions through references to family assets. Listings placed by a bride’s family frequently highlight inherited residential properties, land parcels, vehicles, or substantial financial savings, framed positively as background assets rather than a mandatory transaction. Conversely, advertisements placed by grooms’ families often emphasise secure professional income and housing ownership, establishing an expectation of shared socio-economic parity between both lineages.

Ultimately, the portrayal of horoscopes and dowry in matrimonial advertisements illustrates how Sri Lankan families preserve traditional cultural safeguards while adapting to contemporary legal and economic environments. Horoscopes continue to function as an essential spiritual and psychological reassurance of harmony, while evolving dowry practices reflect a mutual investment strategy focused on helping young couples navigate modern economic pressures and establish financial stability.

Digital matrimonial platforms

Digital matrimonial platforms, dedicated matchmaking websites, and social media networks are reshaping traditional matchmaking practices in Sri Lanka. While the core objectives—securing compatible, stable, and family-approved partnerships—remain consistent, the shift to digital infrastructure has decentralised the matchmaking process, giving individuals greater agency while altering how personal data and socio-economic expectations are presented.

Specialised digital matrimony sites, such as Poruwa.lk and Matchmaker.lk, have modernised print classifieds by replacing brevity with structured digital profiles. Unlike newspaper advertisements, which are constrained by line limits and word costs, digital profiles allow candidates, or their families, to upload detailed personal biographies, verified educational certificates, career histories, and multiple photographs. Privacy controls on platforms, like Poruwa.lk, allow users to restrict photo visibility and obscure contact details until a mutual interest is established, offering safety and discretion that public newspaper columns cannot provide.

Social media platforms, particularly dedicated Facebook groups and WhatsApp channels, have democratised proposal exchanges across urban and rural demographics alike. These informal digital groups allow families and self-registering candidates to post notices directly without incurring publishing fees or relying on commercial matchmaking brokers. The interactive nature of social media enables direct messaging between interested parties, reducing the initial lag time typical of postal or phone responses generated by newspaper listings.

Digital matchmaking has also transformed how traditional criteria like horoscopes and dowry assets are handled. Many online platforms integrate digital horoscope software directly into their search filters, enabling automated chart matching before contact is initiated. Similarly, asset preferences are often communicated through structured fields detailing property ownership, foreign residency status, or career mobility, rendering explicit dowry discussions obsolete. By streamlining preliminary vetting, digital platforms allow Sri Lankans, especially young professionals and expatriates, to balance traditional familial expectations with modern efficiency.

Family-mediated marriages

While subtle differences exist in framing, with a popular English weekly in Sri Lanka leaning toward urban, English-speaking, and expatriate circles, and its Sinhala counterpart serving a wider Sinhala-speaking demographic, both mediums demonstrate that family-mediated marriage in Sri Lanka remains deeply anchored in structured compatibility, educational status, and long-term financial security.

Socio-economic factors also drive these decisions differently across genders. For many men, the financial burden of establishing an independent household, securing stable employment, and meeting traditional expectations of financial provision causes prolonged delays in marriage. For women, expanded educational attainment and changing lifestyle expectations mean that marriage is increasingly viewed alongside career goals or personal independence, rather than as an immediate or mandatory life milestone.

The severe economic volatility and escalating inflation experienced in Sri Lanka have acted as direct catalysts in altering traditional family planning and delaying marriage. Establishing a new household requires significant upfront capital, including funding wedding ceremonies, housing deposits, and securing household goods. With sharp rises in the cost of living and persistent real wage stagnation, young adults face immense financial barriers, prompting couples to postpone marriage or avoid formal marital commitments until economic conditions stabilise. (To be continued)

Features

What nature knows that humanity has forgotten

Published

21 hours ago

2026/10/19

Thilina Walpola

Urban development

by Dr Debapriya Mukherjee
Former Senior Scientist
Central Pollution Control Board

Human beings often treat nature as an unlimited storehouse, clearing forests, polluting rivers and degrading soil for immediate gain. Animals and plants, without environmental policies or scientific knowledge, survive through relationships with their surroundings and other forms of life. An elephant needs connected habitats; a bee depends on flowers; a tree supports organisms while drawing nutrients from the soil. Humans can understand these connections, yet too often act as if their consequences did not concern us.

Elephants remind us that habitats cannot survive as isolated islands. Elephants disperse seeds and shape vegetation through feeding. Roads, railway lines, mines and settlements can obstruct their movements, increasing the risk of accidents and encounters with people. An elephant entering a village may reflect not only animal behaviour but also habitat fragmentation or changes in access to food and water. Protecting elephants therefore means conserving the corridors connecting essential habitats, not merely preserving separate patches of forest.

Vultures reveal the value of nature’s unsung services. These scavengers consume carcasses and help remove decaying animal material. India’s vulture crisis, linked particularly to exposure to the veterinary drug diclofenac, showed how a chemical used for one purpose can disrupt a distant ecological process. A creature often dismissed as unattractive may perform a service whose loss has far-reaching consequences.

Bees and bats reveal the biological foundations of food security. Bees pollinate many crops and wild plants. Certain bats also pollinate flowers, disperse seeds or consume insects. Habitat destruction, pesticide exposure and loss of food sources can threaten these contributions. Agricultural success cannot be judged by yield alone; the health of pollinators and the wider landscape also matter.

: Frog

: Bee

Frogs can warn us of environmental disturbance. Many amphibians have permeable skin and depend on both aquatic and terrestrial habitats. Some populations are sensitive to pollution, pesticides, habitat loss and disease. Frogs also consume insects and provide food for birds, snakes and other animals. Their decline does not identify a particular pollutant by itself, but it can warrant investigation. A pond may still hold water while losing important elements of ecological health.

Earthworms and termites reveal the living world beneath our feet. Earthworms contribute to soil structure and organic-matter decomposition. Termites recycle plant material and influence soil formation in many environments. Alongside fungi and bacteria, these organisms sustain processes essential to soil health. This matters to agriculture: applying cow dung or vermicompost does not guarantee a good crop if soil conditions and nutrient requirements are unknown. Agricultural inputs should be chosen according to soil properties, water availability and crop needs.

“Elephants remind us that habitats cannot survive as isolated islands. Elephants disperse seeds and shape vegetation through feeding. roads, railway lines, mines and settlements can obstruct their movements, increasing the risk of accidents and encounters with people.” (A file photo by picture by Dilum Alagiyawanna.)

Mangroves

Fig trees and native grasses show why conservation must respect each habitat’s character. Many fig species depend on specialised fig wasps for pollination, while their fruits feed birds, bats and other animals. Native grasses provide food and shelter for insects, birds and grazing animals. Planting trees everywhere is therefore not necessarily ecological restoration. Converting natural grasslands into tree plantations can damage habitats adapted to open landscapes. Conservation must protect the ecosystem suited to each place, not simply increase tree numbers.

Mangroves and wetland plants provide natural protection. Mangroves support wildlife, trap sediments in suitable conditions and can reduce wave energy and coastal erosion. Wetlands store water, provide habitat and cycle nutrients; some also help moderate flooding. Neither can prevent every cyclone or flood, but destroying these systems without assessing their functions may increase risks and the cost of protecting communities.

Nature is not a world of perfect cooperation. Predators hunt prey, plants compete for sunlight, and organisms sometimes harm one another. Its lesson lies instead in interdependence, environmental limits and the consequences of disruption.

Development is often measured through roads built, buildings completed and economic returns. These achievements matter, but the picture is incomplete when ecological damage is ignored or its costs are transferred to other communities. Science enables us to examine impacts before approving projects, protect wildlife corridors before they are severed, test soil before choosing inputs and assess wetlands before filling them. Knowledge, however, protects nature only when it influences decisions.

Nature does not ask humanity to abandon progress. It asks us to distinguish genuine progress from activities that destroy their own ecological foundations. A vulture, frog, bat, termite or fig tree may seem insignificant in isolation; their importance emerges through the processes they sustain.

The living world offers no simple moral sermon, but a scientific truth: a civilisation that neglects the ecological relationships sustaining life ultimately undermines its own future.

Features

Man Behind the Music: Ananda Ganegoda and Singlanka

Published

21 hours ago

2026/10/19

Thilina Walpola

Ananda Ganegoda

A tribute to the man who believed Sri Lankan music deserved the very best

by Vindana Ariyawansa

Some people build companies. Others build institutions that outlive them. When Ananda Ganegoda passed away last week at the age of 81, he left behind something far larger than a business: a cultural landmark whose logo sits on the cassette shelves of countless Sri Lankan homes, and whose songs many of us grew up with without knowing the man who made them possible.

For decades, his name and Singlanka were one and the same. Both stand for the belief that Sri Lankan music deserved the highest standard of quality in its content, its production and its presentation.

“Singlanka: the symbol of excellence in creation and of priceless perfection in finish!”

That was the promise printed in the company’s advertising, and Ananda Ganegoda spent his life trying to keep it.

A friendship that changed a life

In the 1970s, Ganegoda was already a successful businessman from an industrialist family, running enterprises alongside his brothers. Then he met pop singer Milton Mallawarachchi, and the friendship became a turning point.

Through Milton, he came to know many of the country’s most celebrated artistes. He admired them deeply, and they welcomed him into their circle. Before long, the businessman had become something rarer: a patron who supported the country’s artistic endeavours out of genuine love for them.

Worried for the artistes

By the late 1970s the audio cassette had become the most practical way to sell music, and many businessmen rushed into the trade. Ganegoda watched this with concern. He worried about what it meant for singers’ creative and financial independence, and whether the people who made the music would share fairly in its rewards.

At the request of leading artists, he decided to enter music production himself. He did it, by every account, without commercial ambition. His only intention was to serve the artists.

18 March 1980

Singlanka was founded on 18 March 1980 as a limited company. Its founding team was remarkable. Clarence Wijewardana, the celebrated singer and songwriter, joined it. So did the renowned lyricist Kularatna Ariyawansa, who gave up his government job to be part of the venture, and continued to this day as its creative director. Vijaya Ramanayake, owner of the Tharanga record label, took charge of distribution.

Dozens of veteran artists who were close friends of Ganegoda handed over songs they had recorded independently to be released under the new label. Many new songs were recorded under the guidance of Clarence Wijewardana and Vijaya Ramanayake. In April 1980, Singlanka launched with 25 albums at once.

The first cassettes were produced in Singapore and imported. Because Sri Lanka then lacked the facilities to print Sinhala on the covers, the first sleeves carried their titles and information in English. Listeners objected, and the albums were quickly re-released with new covers in Sinhala.

By December 1980, 15 more albums recorded earlier in the year had followed. That same year, the Singlanka recording studio opened in Nugegoda under Clarence Wijewardana’s supervision. Equipped with the latest technology, it produced the country’s first eight-track recordings. Ganegoda invested heavily in it, and with veteran recordist Dayananda Perera at the helm it became the busiest and most respected studio in the country.

One roof, one family

The year 1981 was a landmark for the company. Ganegoda held a strong conviction that artists should not be left at the mercy of a fluctuating cassette market, which made careers unpredictable and unsustainable. If he could give them stability under one roof, he believed, they could give their energy to their art instead of worrying about money.

So, he invited them to join Singlanka, and they came. Amaradeva, Nanda Malini, Victor Rathnayaka, Sanath Nandasiri, Milton Mallawarachchi, Gunadasa Kapuge, Priya Sooriyasena, Sisira Senarathna, Indrani Wijayabandara, Malkanthi Nandasiri, Clarence Wijewardana, Anton Jones, Abeywardana Balasooriya and Niranjala Sarojini became exclusive Singlanka artists. Sunil Edirisinghe, T. M. Jayaratna, Somathilaka Jayamaha, Karunarathna Divulgane, Deepika Priyadarshani, Janaka Wickramasinghe, Rohan Bulegoda and Dayan Witharana joined them later.

Singlanka also produced best-selling albums by H. R. Jothipala, M. S. Fernando, Desmond de Silva, Nihal Nelson and Vijaya Kumaratunga.

The journey was not without heartache. Some ventures did not bear fruit, and it pained him when a few artistes left the label over the years. But the majority stayed, which says something about the man they stayed with.

A company of firsts

Singlanka’s catalogue reads like a record of firsts for Sri Lankan music:

· In April 1981, it released the first film soundtrack on cassette, for Sunil Ariyaratna’s Vajira.

· That year it also released Nanda Malini Live in London, the country’s first live-recorded cassette.

· In 1982, Ganegoda began replicating cassettes in Sri Lanka itself, having previously relied on Singapore. Veteran musician Rohana Weerasinghe left his government teaching post to join the company in 1983.

· In 1983, Prof. Ediriweera Sarachchandra’s iconic play Sinhabahu was released on a double cassette. Noorthi and Nadagam Songs, directed by Punyasena Gunasinghe, followed as another first.

· In 1984, under Sanath Nandasiri’s direction, came Madhubani, the country’s first album of classical instrumentals and songs, launched with a classical concert at Colombo’s Tower Hall.

· The same year, Nanda Malini’s double vinyl album Sathyaye Geethaya was released. Vinyl was not in popular demand at the time, so the experiment was not continued.

· In 1987, one of Ganegoda’s dream projects came true with Dorata Waduma, an album by six talented amateur singers. It introduced the singer Deepika Priyadarshani.

· In 1987, Sansare Api became the first collection of songs written by a member of the clergy, the Venerable Rambukkana Siddhartha.

· In 1989, Dhammapada Geethaya set verses of the Dhammapada to song.

The famous Singlanka logo was designed by Charlie Chang of Singapore. It has since become a timeless emblem of quality Sinhala music. In its first decade alone, Singlanka produced 136 original albums, a remarkable achievement for a company built on original recordings.

A patron of the nation’s culture

Ganegoda’s generosity reached well beyond his own studio. During its first two decades, Singlanka contributed financially to virtually every prominent national artistic event in the country.

In the early 1980s he sponsored concert tours to the United Kingdom for Amaradeva, Sisira Senarathna, Indrani Wijayabandara, Sunil Edirisinghe, Malani Bulathsinhala, Sanath Nandasiri and Malkanthi Nandasiri, carrying Sri Lankan music to audiences abroad.

He supported the first Sarasaviya Film Festival at the BMICH in 1980, the University of Colombo Art Festival, the G. B. Senanayake scholarship at the University of Sri Jayewardenepura, and the Mahagama Sekara Memorial Festival. He supported the Amaradeva felicitation event, the Children’s Books Society’s book exhibitions and prize-givings, the Bandaranaike Memorial Foundation Fund, and the Charles Silva Gunasinghe Memorial Fund. He supported the Vesak Bhakthi Gee Festival of the Lake House Buddhist Society, the “40 Years of Sinhala Cinema” event organised by the film critics and writers’ society, Prof. Sarachchandra’s drama festival, and the Premakeerthi Tribute Festival.

He also helped launch Amaradeva’s Naada Siththam, Dharmasiri Gamage’s Sulan Kurullo, and the concert Mage Swarayayi Obe Ridmayayi by Victor Ratnayake and Premasiri Kemadasa. These are only some of the many occasions on which he quietly gave his support.

More than a company

Today, Ananda Ganegoda’s name and Singlanka are inseparable. Singlanka is more than a record label. It is a cultural emblem of Sri Lanka, one that preserved the country’s musical heritage and identity for a generation and set a benchmark that the industry still looks to.

He began as a businessman who befriended a singer. He became a guardian of Sri Lankan music, giving artists a home, a stage and the security to create. Most of the millions who have hummed those songs may never have known his name. But every time a Singlanka melody plays, his dream is still being heard.