Features
Autoethnography in Biographical Writing
‘Heirs Tempered’:
by Saumya Liyanage
(Excerpts of the keynote address delivered by Professor Saumya Liyanage at the book launch titled ‘Heirs Tempered’ authored by Professor Chandana Jayalath. The book launch was held at the University of Vocational Technology, Ratmalana, recently.)
I met Prof. Chandana Jayalath not long ago during an official work that we did together in the construction field. However, our brief encounters left an imprint on our relationships, forming a strong and lasting bond within this short period of time. But I never expected such an honorary invitation from him, until he talked to me a few weeks back to discuss this matter.
First and foremost, I would like to say that I am not sure whether I am competent enough to talk about this discipline, as he is coming from a scientific background. He is a renowned professor of quantity survey and comes from diverse fields of architecture, construction, and so on. However, I am coming from the field of humanities and social sciences, and also performing arts in particular. So, my difficulty that I face here is to explore the world of a scientist through the light of a dramatist or a performing artist. In a way, some may think that it is an impossible task. I also feel a bit anxious about what I am going to do today. However, the challenge has already been given. So, I will begin in this way.
Prof. Jayalath’s book is an autobiography, a memoir of his life and work. But this book is a larger compilation of ideas, thoughts, and the materials that he has gathered over decades of his experience and his journey through the fields of quantity survey, university teaching, research, consultancy, collaborations, mentoring, social engagements, struggles, and politics. As you immerse into the 300 pages long book, you realize that this person has many facets: a man of science, a man of letters and a man of politics. So, my challenge is how to comprehend such a vast array of disciplines and activism to capture in a single talk and provide you with a fair assessment.
However, given the vast challenge I have as a keynote speaker, what I am trying to do here is a humble attempt to extricate the essence of his life and work. But I must say that my talk will not do justice to Prof. Jayalath’s life or his work. The future generations of his disciples and colleagues will do the rest.
Personal experience
I would like to begin with one of my favorite philosophies, namely, phenomenology. Phenomenology explores the essence of phenomena from the perspective of the experiencer. Phenomenology as a philosophy germinated in Germany in the early 19th century. Martin Heidegger is one of the key philosophers in this philosophical enterprise. Heidegger’s influence was widespread in Europe, and his thinking and writing influenced many in France, namely Sean Paul Sartre, Simon de Beauvoir and Maurice Merleau-Ponty. As an actor and an artist, I am interested in phenomenology because it provides a philosophical basis for the actor/artist to understand her/his work, modes of being and existence. It further provides a way of understanding the experience of the actor/artists from her own perspective. As academics working in the field of creative arts and exploring the research activities in our artistic interventions, phenomenology provides an important platform, a methodology, and theoretical basis for us to bring forward the personal, subjective experience to the fore.
In general, and specifically in various sciences, the key assumption of doing research is that the research should be conducted in an objective manner, avoiding the influence of the researcher’s intervention in the research process. This assumption comes from the positivist standpoint that ‘a knowable reality exists independently of the research process, and this reality consists of knowable truth which can be discovered, measured and controlled via the objective means employed by neutral researchers’ (Leavy, 2015, p. 7). Here, as you see, the word ‘neutral’ is paramount. Because it signifies that the researcher is impartial and objectively conducts research. Hence, the word ‘I’ is a prohibited word in research, but ‘we’. In our academic writing, we are allowed and taught to write ‘we observe’, we analyse’ etc….if someone writes like, “I believe, I feel, I observe, or I analyse,” our academia does not allow that person to use the first person singular narrative in research.
Phenomenology revolutionised this Western stance of epistemology; the correlation of the subject-object dichotomy. Phenomenology allows us to bring forward our own experience as valid and credible data, even in the research context. My statement here will provoke many academics in the audience today. However, I must say that the researcher’s objectivity is already challenged in the research arena of the world. We do not have time to argue or discuss this matter here, as our focus is on something else today. Accordingly, in our artistic research, practice–led research or practice–based research, we allow our students to write from the first-person singular narrative, ‘I’. The individual experience, emotions, feelings, and thoughts can be extricated as valid data in academic research.
Professor Chandana Jayalath’s narrative, “Heirs Tempered“, is an autobiographical narrative. It tells a series of stories about his life and work and his relationship with his environment, people and society. The author uses this particular ‘I’ to narrate his story; it is a first person singular narrative which attracts our attention and provides an immersive experience to live in the moment of the narrator. Why is it so important for someone to immerse themselves in another person’s narrative? What are the things that one can learn from these narratives? Are these narratives purely personal or public? If it is so, then what is the importance of reading such a personal narrative?
If you search Google Scholar, you will see that Prof. Jayalath has written more than 100 journal articles published mainly in internationally recognized peer reviewed and indexed journals. In his academic writing, his narrative style and perspective are largely positivist. It is the reflection of the academic inheritance that we all receive from our university research culture.
Today, however, he offers us a different kind of narrative: a story, an autobiography through which he recounts his life and work. For me, two distinct modes of writing emerge here. One is academic, grounded in scholarly inquiry; the other is creative, aesthetic, reflective, and deeply personal. Between these two modes, which can be considered more scientific? Which is more effective in laying claim to “truth”? Is it academic writing or creative writing?
Moreover, can this particular sense of selfhood truly emerge within the conventions of academic discourse? In contrast, throughout this book of more than 300 pages, we encounter the person himself—the lived human being. Here, he shares experiences, reflections, and encounters, weaving a deeper and more compelling narrative not only about his own life but also about the many individuals with whom he has engaged throughout his personal and professional journey.
What I suggest now is to understand this author’s role not as a duality but as a whole, a single entity. Duality is the way that we try to understand Prof. Jayalath’s role as a scientist, academic and researcher and also as a storyteller writing his auto – biography. This dual nature is embedded in a single man, a single living being. So, can’t we consider his autobiographical narrative as a way of doing research? Is this biographical story merely an aesthetic and artistic, and also a sentimental narrative? Or can’t we consider this autobiography as a research methodology through which he provides compelling historical, ethnographic and affective data which have not been able to be retrieved from his scientific writing?
Autobiographical Narrative
I drew phenomenology in the first place because it is vital for us to understand the importance of this autobiographical narrative. A lay person in society would understand such an autobiographical essay as a personal and private narrative which could only be important for the person who tells the story or a few people who know him or her. But what I am going to show is how such an autobiographical narrative could not be confined to the personal world but is a reflection, a thick description or an engagement with the world. In phenomenology, we call it íntersubjectivity. Said Tawfik argues that autobiography is ‘an art’ which bears the phenomenological implications and the insights shared in the common social context. ‘”The art of autobiography ‘, the narrator practices reflection as an act of consciousness, in order to grasp the meaning of his/her lived experience’ (Tawfic, 2021, p. 112). What does this mean? If we go back to the book, ‘Heirs Tempered’, it is clear that the narrator explores various experiences through reflective writing to tell and share experiences of his life and work with the reader.
This is not merely an act of reflection; this reflection is also an act of consciousness. A way of bringing consciousness to the fore. This shared consciousness experience is a lived experience of the writer. As Tawfil further exclaims, there are key elements which can be identified in these reflective and consciousness revealing writing practices: first, it is Reflection, secondly, it is Inter-subjectivity, and thirdly is Lived experience or the experience of the life-word (Lebenswelt). The term life-world was developed by philosopher Edmund Husserl. The meaning derived from this term is that before we understand our world as an abstract and rational means, we experience our engagement with the world in a subjective manner. Whether you are a scientist or an artist, our engagement with the world is pre-reflective, pre-personal and pre-lingual.
Here, there are three domains that the author brings us to connect with. The reflective writing reveals the consciousness of the author, this consciousness experience explores the intersubjective terrains of the narrator. This means that although it appears that the personal consciousness exploration is a self-revelation, it is not merely a self-revelation at all. It is about the world of inter-subjectivity, meaning how the self or the author engages with other human beings and the world. It is an ethnographic perspective which is revealed through the self. Further, self-reflection is also an experience of the life-world; being with others, humans, nature and animals.
Autobiography as Autoethnography
Carolyn Ellis explains how these autobiographical narratives are inherently auto-ethnographic and further explains how it works as a research method: “What is auto-ethnography?” you might ask. My brief answer: research, writing, story, and method that connect the autobiographical and personal to the culture, social and politics” (Ellis cited in Leavy, 2015, p. 52). As this quote indicates, Prof. Jayalath’s autobiographical narrative is a personal narrative offering the platform to understand how this individual’s perspective is cultural and political. Let me take a small section from this biography: Prof. Jayalath, in his introduction, explains thus:
This autobiography, therefore, is not just about one life. It is about a generation — children of free education, witnesses of war, beneficiaries of peace, and travellers through two technological ages. Along the way, I have met unforgettable individuals—mentors, comrades, colleagues, and challengers — each shaping my path in some way. Their influence, along with the lessons of history, forms the soul of this book.” (Jalayath, 2026, p. xiii).
Autobiographical narrative of this book first explores the development of this particular selfhood, as a child, adolescent and as a youth, how this personhood is learnt, and nourished as an empathic human being through his ‘long walk to freedom.’ I borrow this phrase, “long walk to freedom” from the famous book titled “Long Walk to Freedom” by Nelson Mandela.
In the next phase, I like to see this piece of writing as a narrative which explores the intersubjective terrains of the selfhood of the author. Living as a child in Mirigama, a rural village and interacting with people there, Prof. Jayalath was brought up within a family where his father and mother have been a greater influence in developing his passion towards education, arts, films and politics. There are many instances, in this work, that you will encounter how Prof. Jayalath has discussed the influence of arts in his life, particularly how various films, music, artists, and educators have nourished his upbringing. He writes, ‘Mine was a childhood framed by radio waves, black-and-white cinema screens, queues for rice, and distant echoes of gunfire’(Jayalath, 2026, p. 27). His connections to other people in the village and in the larger society, Prof. Jayalath further explores how his life is tailored through these people.
One example is a section that he writes about his interaction with Tilak, a mentor, who conducted 5 classes in the 1970s. Prof. Jayalath writes that ‘Those Five Classes changed something in me. They didn’t make me a radical. They made me reflective. They showed me how information is power, and how its absence is oppression.’(Jayalath, 2026). While ideological understanding about the society is provoked through these interactions, another personal interaction has broadened his aesthetic and empathic sentiments. It is Mrs Punya Heendeniya, a film actress who lived in close proximity to where Prof. Jayalath lived at the time in Mirigama. Learning English during his life in Mirigama have opened up avenues for his to explore classical literature and arts.
Starting from his Father’s influence in speaking in English at home, he has further studied classics from a teacher who has taught not only English but Shakespeare and so on. Jayalath says that ‘while others were learning tenses and copied essays, he was reciting “to be or not to be, that is the question”, an extract from Hamlet. Further into his chapters, we learn that Prof. Jayalath encounters many people, activists, scholars and so on. The compelling accounts of how Prof. Jayalath met his wife further proves the power of the intersubjective domain of human engagement and nourishment.
Love, for us, was not an algorithm. It was a wait. A patience. A sacred scarcity. Each meeting is a miracle. Each word, a monument. Trees were our cathedrals; campus benches, our sanctuaries; the rickety buses that carried us home from rallies, our chariots of contemplation. When others flirted in emojis, we poured ourselves into letters—fierce, trembling, passed from hand to hand like contraband dreams (Jayalath, 2026, p. 146).
The autoethnography further explores the connection between self and culture. This book explores the author’s journey through decades of social upheavals, turmoil, victories and drawbacks. This remarkable voyage clearly explains how Prof. Jayalath’s self-revelation is all about the social and cultural evolution of our society.
Conclusion
Prof. Jayalath’s book offers us a vast array of experiences that a Sri Lanka man has gone through in his lifetime. Beginning as a university student, being a rebel, joining the army and serving during the brutal war, working in the construction field and enhancing the policies and procedures, being an administrator and working in the university sector as a professor, being a political activist seeking transformation in the society, and also writing, reflecting and sharing his knowledge and expertise, this biography offers us a wealth of materials to think through how one could live a worthy life and serve to the people.
In Nelson Mandela’s Long Walk to Freedom, he finishes his biography in this manner:
I have walked that long road to freedom. I have tried not to falter; I have made missteps along the way. But I have discovered the secret that after climbing a great hill, one only finds that there are many more hills to climb (Mandela 1995, p. 115).
Prof. Jayalath concludes his autobiography this way:
The road ahead will not be easy. Crises, pressures, and temptations will test your courage and resolve. But if you lead with empathy, patience, and ethical clarity, you will not merely govern—you will transform the nation. Remember: the work is never truly finished. It is ongoing, evolving, and enriched by each generation that contributes with vision, care, and dedication (Jayalath, 2026, p. 565).
References
Leavy, P. (2015). Method meets art: arts-based research practice. The Guilford Press.
Tawfik, S. (2021). Phenomenological narrative in the art of autobiography: In theory and personal experience. American Journal of Art and Design, 6(4), 112-119.
Mandela, N. (1995). Long walk to freedom. Abacus.
Jayalath, C. (2026). Hires Tempered. Godage and Brothers, Colombo
Prof. Liyanage is attached to the Department of Theatre, Ballet, and Modern Dance
Faculty of Dance and Drama
UVPA Colombo
Features
Redefining ageing in Sri Lanka
by Prof. M. W. Amarasiri de Silva
I have often pondered the factors that have allowed me to reach the age of 78, a milestone that stands in stark contrast to the shorter lifespans of the generations before me, with my father passing away at 68 and my grandfather at just 49. It is both a humbling and fascinating realisation to know that I am currently the longest-living person in my family’s known lineage, yet this milestone naturally invites a deeper reflection on how best to account for such a distinct disparity. A closer look at our familial history reveals the stark realities of earlier eras: my grandfather passed away in 1931, shortly before my father’s marriage, and my father ultimately succumbed to thrombosis in 1974. Yet here I am, decades later, still going strong at 78. Solving this puzzle of longevity requires looking beyond mere chance to consider the powerful interplay of generational advances in public health, modern cardiovascular medicine, shifting dietary and lifestyle habits, and the gradual reduction of environmental stressors across the decades. How, then, do these converging historical and medical shifts help us truly make sense of such a remarkable generational transformation?
Sri Lanka’s demographic journey
For more than a century, Sri Lanka’s demographic and epidemiological journey have served as a global paradigm for what can be accomplished when a nation prioritises social investment over raw economic output. Long before the term human development index gained currency in international policy circles, our island had already begun laying the groundwork for a public health system that was radically egalitarian in its design and astonishingly effective in its execution. In the decades immediately preceding and following independence, the narrative surrounding Sri Lanka’s medical achievements was anchored in the heroic conquest of acute mortality.
The rapid expansion of a free, state-funded medical network, the aggressive eradication of endemic malaria through widespread spraying and vector management, the introduction of universal childhood immunisations, and the relentless lowering of maternal and infant mortality rates collectively transformed a post-colonial tropical society into an outlier of longevity. When post-independence health planners first measured the life expectancy of the average Sri Lankan citizen in the mid-twentieth century, a newborn child could expect to live barely past fifty years. Today, robust demographic data confirms that average life expectancy in Sri Lanka has surged to nearly seventy-eight years, with women routinely living past seventy-nine—a figure that stands head and shoulders above our South Asian neighbours and rivals the health profiles of many high-income Western nations.
Yet, this extraordinary victory over acute infectious disease and early death has brought Sri Lanka face to face with a second, far more insidious health crisis. The very success of our twentieth-century public health campaigns ensured that millions of citizens survived childhood and mid-life infections, only to age into an environment increasingly characterised by urbanisation, dietary shifts, sedentary occupations, and psycho-social stress. As a direct consequence, the island’s disease burden has undergone a dramatic structural flip. Non-communicable diseases—specifically type 2 diabetes mellitus, essential hypertension, ischemic heart disease, cerebrovascular accidents, chronic kidney disease, and various forms of malignancy—now account for more than eighty percent of all deaths nationwide. For much of the past forty years, our healthcare infrastructure struggled to adapt to this shifting terrain. The legacy system, designed primarily to treat sudden, acute episodes of illness like respiratory infections, dysentery, or acute trauma, applied that same reactive logic to chronic condition management. Patients were conditioned to seek medical intervention only after a physical crisis had manifested—when severe retrosternal chest pain signalled a myocardial infarction, when unmanaged hyperglycaemia caused irreparable blurred vision or peripheral gangrene, or when a sudden ischemic stroke left a family patriarch or matriarch permanently paralysed. That era of reactive, crisis-driven medicine is finally ending, yielding to a quiet but profound revolution in how health is monitored, preserved, and restored.
Age of paradigm shift
We are entering the age of paradigm shift powered by the convergence of early molecular diagnostics, low-cost wearable health technologies, point-of-care digital sensors, minimally invasive surgical techniques, and advanced interventional cardiology. Modern clinical science is moving decisively away from the blunt rescue operations of the past toward a model of continuous, predictive risk management. Rather than waiting for organs to fail or arterial walls to rupture, contemporary medicine seeks to identify biological vulnerabilities at the cellular and metabolic level long before a single outward symptom appears. In doing so, it is not merely adding passive years to the human lifespan; it is fundamentally altering the biological trajectory of human aging in Sri Lanka, preserving physical autonomy, cognitive clarity, and productive vitality well into the twilight years.
To fully grasp the magnitude of this transformation, one must examine the devastating trajectory of type 2 diabetes in South Asia and how new diagnostic and monitoring tools are systematically dismantling its reign. For generations, metabolic disease was understood as an inevitable accompaniment of aging or an unavoidable genetic fate. South Asian populations possess a well-documented genetic predisposition toward central adiposity and insulin resistance at significantly lower body mass index thresholds than their Western counterparts. Historically, diabetes was detected through basic fasting blood sugar tests administered only when a patient presented with classic symptoms such as excessive thirst, frequent urination, or unexplained weight loss. By the time those symptoms emerged, however, subtle metabolic damage had already been accumulating quietly within the body for a decade or more. Microvascular damage to the retina and kidney glomeruli, along with macrovascular stiffening of the coronary and carotid arteries, had already taken root.
Timeline rewritten
Modern diagnostic protocols have completely rewritten this timeline. The widespread clinical adoption of Glycated Haemoglobin testing, alongside advanced assays measuring fasting insulin and homeostatic model assessment of insulin resistance, now allows clinicians to spot subtle metabolic dysregulation long before blood glucose levels breach the threshold of clinical diabetes or even standard prediabetes. Doctors can now inform a forty-year-old patient that while their blood sugar appears superficially normal on a standard panel, their pancreas is hyper-secreting insulin to clear that glucose—a clear warning sign that metabolic exhaustion is looming five to ten years down the road.
Even more transformative than early laboratory screening is the rapid miniaturisation and commercialization of personal monitoring technology, most notably Continuous Glucose Monitors. These small, water-resistant sensors, affixed painlessly to the upper arm, utilise microscopic filaments embedded in interstitial fluid to continuously record glucose concentrations twenty-four hours a day. Through wireless telemetry, they stream real-time glycaemic data directly to a user’s smartphone. For the first time in medical history, the invisible dynamics of human metabolism are rendered instantly visible to the individual. A user in Colombo or Kandy wearing a continuous monitor no longer must guess how a heavy lunch of refined white rice, a late-night sweet meat, or a forty-minute brisk walk affects their blood chemistry. They can observe the precise glycaemic spike in real time and watch how physical activity accelerates glucose clearance into muscle tissue.
This immediate biofeedback loop transforms the patient from a passive recipient of quarterly doctor’s orders into an empowered, active manager of their own biology. For individuals in the early prediabetic spectrum, continuous visibility provides the behavioural trigger required to implement targeted dietary modifications, stress management, and exercise routines that can completely arrest or reverse the progression toward overt diabetes. For those already living with diagnosed diabetes, continuous monitoring paired with modern pharmacotherapy—such as SGLT-2 inhibitors and GLP-1 receptor agonists that not only manage glucose but directly protect renal and cardiac tissue—drastically dampens dangerous glycaemic variability. By preventing severe spikes and nocturnal hypoglycaemic crashes, these technologies protect the delicate microvascular bed of the kidneys and eyes, virtually eliminating the tragic secondary complications of blindness and end-stage renal disease that historically plagued aging Sri Lankans.
A parallel revolution
A parallel revolution is unfolding in the management of systemic hypertension, the proverbial silent killer responsible for most stroke deaths and heart failure hospitalizations in our country. Hypertension is notoriously insidious because elevated arterial pressure causes no physical discomfort until catastrophic vascular damage occurs. For decades, the standard method for diagnosing hypertension was an opportunistic blood pressure reading taken with a manual sphygmomanometer during a sporadic visit to a hospital OPD or private dispensary. This method was notoriously fraught with diagnostic error. Patients frequently suffered from white-coat hypertension, where the stress of being in a clinical setting artificially elevated their reading, leading to over-prescription of medication. Conversely, others suffered from masked hypertension, where normal clinic readings concealed dangerously high blood pressure spikes during routine working hours or sleep.
The widespread availability of affordable, clinical-grade digital blood pressure monitors, smart wristbands, and ambulatory blood pressure cuffs has rendered sporadic clinic readings obsolete. Individuals can now capture comprehensive, multi-day home blood pressure profiles that accurately reflect their cardiovascular reality across morning, evening, and resting states. Automated smart wearables can detect subtle arterial stiffness and wave velocity trends, alerting users to early vascular aging long before persistent resting hypertension becomes established.
The clinical payoff of catching mild blood pressure elevations in their earliest phases is immense. Early lifestyle interventions, such as dietary sodium restriction, increased potassium intake through local produce, weight management, and low-dose antihypertensive agents like ACE inhibitors or calcium channel blockers, can easily reset arterial pressure back to optimal ranges. Maintaining arterial elasticity over decades prevents the hypertrophy of the left ventricle of the heart, preserves the delicate filtration barriers of the renal capillaries, and shields the cerebral vasculature from micro-aneurysms. Consequently, the incidence of devastating haemorrhagic strokes and vascular-dementia-induced cognitive decline—conditions that historically stripped elderly Sri Lankans of their dignity and independence—is declining among populations with access to early vascular management.
Interventional advancements
When cardiovascular disease does breach these early preventive barriers, modern surgical and interventional advancements ensure that an acute cardiac event no longer carries the death sentence or permanent disability that it did a generation ago. The field of interventional cardiology has evolved from major open operations toward extraordinarily precise, minimally invasive procedures. Half a century ago, a severe coronary artery blockage required open-heart surgery, complete with a sternotomy, heart-lung bypass machinery, weeks of intensive hospital care, and months of painful recovery. Today, through advanced transradial cardiac catheterization, an interventional cardiologist can enter the arterial system via a tiny puncture in the patient’s wrist under local anaesthesia. Utilising high-resolution fluoroscopic imaging, intra-vascular ultrasound, and fractional flow reserve technology, the cardiologist can navigate directly into the coronary vessels, clear the occluding atherosclerotic plaque, and deploy state-of-the-art drug-eluting stents to restore full myocardial perfusion within hours.
Moreover, surgical innovations have dramatically expanded the upper age limits of who can safely undergo complex structural heart procedures. Historically, an elderly patient in their late seventies or eighties suffering from severe aortic valve stenosis was considered far too frail to survive the trauma of traditional valve replacement surgery. Today, the advent of Transcatheter Aortic Valve Replacement allows cardiac teams to deliver a fully functional biological valve through a femoral catheter directly into the heart while it continues to beat. Similarly, electrophysiological breakthroughs—including tiny, leadless pacemakers implanted directly into the cardiac chambers and sophisticated implantable cardioverter-defibrillators—continuously monitor cardiac rhythm, firing micro-electrical shocks to instantaneously terminate fatal ventricular arrhythmias without any human intervention. These mechanical and surgical triumphs mean that a cardiac diagnosis in late life no longer signals an irreversible descent into bedridden invalidity. Instead, septuagenarians and octogenarians are routinely restored to functional physical capacity, walking, traveling, and living independently.
The convergence of these preventive diagnostic tools, wearable monitoring gadgets, metabolic therapies, and minimally invasive cardiac surgeries is driving a profound paradigm shift in how we conceptualise the aging process itself. For centuries, biological aging was viewed as an inescapable, uniform process of decay characterised by progressive frailty, multi-organ breakdown, and loss of functional independence. Today, geroscience—the study of the biological mechanisms driving aging—has demonstrated that the physical decline traditionally associated with old age is largely the cumulative result of unmanaged, low-grade chronic pathology. By systematically neutralising chronic hyperglycaemia, hypertension, sub-clinical inflammation, and vascular occlusion early in life, modern medicine is successfully decoupling chronological age from physiological decline.
Conceptual shift
This conceptual shift is best reflected in the growing clinical focus on healthy life expectancy, or health span, as opposed to raw lifespan. Life expectancy merely measures the total number of years an individual lives from birth to death; health span measures the number of those years lived in full physical health, free from chronic disease, functional disability, or severe cognitive impairment. Historically, even as Sri Lanka’s total life expectancy expanded during the late twentieth century, our average health span lagged significantly behind, creating a painful decade-long gap at the end of life spent battling chronic invalidity, reliance on family caregivers, and heavy financial burdens from constant hospitalizations.
By pushing the onset of chronic disease into the extreme final years of life—a phenomenon known in epidemiology as the compression of morbidity—modern health technologies enable citizens to preserve their vitality, cognitive sharpness, and muscular mobility well into their seventies and eighties. Older adults are no longer forced by physical frailty into early social and economic isolation. Instead, they remain active, productive participants in their communities, continuing to teach, write, advise, manage businesses, and contribute their accumulated wisdom to the nation’s social and economic capital. Aging in contemporary Sri Lanka is gradually ceasing to be defined by decline and dependency, evolving instead into a prolonged phase of active, self-directed life.
However, as we celebrate these triumphs of science and engineering, we must confront a critical societal question: how can Sri Lanka ensure that this revolution in longevity is democratised across all segments of our population, rather than remaining an exclusive privilege reserved for the urban affluent? Advanced continuous glucose monitors, high-end smart wearables, drug-eluting stents, and specialized interventional care carry significant financial costs. In a nation currently navigating complex economic recovery and tight fiscal constraints within the public health sector, there is a very real danger that a widening technological divide could create a two-tiered aging experience—where wealthy urban citizens enjoy healthy longevity while low-income and rural populations remain vulnerable to unmanaged chronic disease and premature death.
Bridging the gap
Bridging this gap requires an intentional, forward-looking public health strategy. The Ministry of Health’s ongoing expansion of Healthy Lifestyle Centres across island-wide primary healthcare networks represents an important step in the right direction. These centres must be equipped not merely with basic blood pressure cuffs and weighing scales, but with digital point-of-care diagnostic tools capable of measuring HbA1c, lipid profiles, and renal function markers instantaneously in remote rural clinics. Furthermore, public health policy must leverage our national mobile telecommunications infrastructure to deploy community-level digital health tracking. Telemedicine platforms, automated SMS health reminders, and subsidized digital monitoring devices distributed to high-risk individuals in rural agricultural and industrial districts can democratize preventive care, catching metabolic and cardiovascular risks in tea plantation workers and paddy farmers just as effectively as in Colombo executives.
Ultimately, the story of health in Sri Lanka has always been one of extraordinary resilience and institutional ingenuity. Just as our public health pioneers in the mid-twentieth century proved to the world that a developing nation could eradicate tropical diseases and achieve high life expectancy through free public education and universal healthcare, our contemporary medical system must now demonstrate that preventive longevity can be made accessible to all. The tools to detect disease before it strikes, to monitor bodily health in real time, and to surgically repair failing organs are already in our hands. By integrating these modern technologies into our public health fabric, Sri Lanka can ensure that the gift of long life is matched by the gift of enduring health, productivity, and human dignity for generations to come.
Features
The Ghost Stories of Edith Wharton
Tales of Mystery and Suspense 16:
I have thus far looked only at novels, but in recent years I have also read several short story collections full of suspense and mystery. The first of these that I will explore is by someone not usually associated with such work. Edith Wharton was rather known for her incisive stories about American high society in the 19th century, on the lines of Henry James, though she was brilliant and less convoluted .
She was not someone I had read in childhood, but for some reason I have on my shelves several books by her, though I cannot now recollect from where they were all collected, and when. Over the years I read several of the novels I have, and enjoyed them, but for some reason I do not think I took down The Ghost Stories of Edith Wharton, a comparatively slim volume, that had been tucked away amongst my children’s books.
I could recollect none of the stories, except for the last two, the plots of which came back to me as I began reading them. One was called ‘All Souls’’ and was about a lady who lived by herself and found one night that all her servants had gone away, leaving her alone in the house. She had broken her ankle that day and been put to bed, with strict injunctions not to move, but when her bell was not answered she had staggered up, to find the electricity not working and no one at home. The voice she heard in the kitchen turned out to be from a radio.
When she awoke on what she thought the following morning, she was told she had imagined things and the servants were all back in place, and it was only the same morning. I had remembered by then that the probable explanation was that the servants had all gone to celebrate a witches’ sabbath, for it was All Souls’ Day when the dead walk. What I had forgotten was that before she fell she had seen a woman walking up to the house, and when a year later she saw the woman again, she fled, to stay with her cousin, who narrates the story. She never went back to the house.
The last story in the book is more straightforward, about a young man who goes to stay with an explorer he had met, who has set up house in the desert. But his host is not there when Medford arrives, and he is looked after by his manservant Gosling, who said Almondham was due back any day. But he did not arrive, and meanwhile there was less and less water to drink, for Medford refused wine and there was no Perrier.
Meanwhile his bath water smells, and I then remembered that in fact Gosling had killed his master, though perhaps not intentionally, and put him in the well. The reason was that he had not been allowed any leave and, just when he thought Almondham would relent, he said he was expecting a visitor and Gosling would have to stay on.
But while this is no great mystery, Edith Wharton creates suspense by making Medford worry about whether Gosling is correct in telling him not to trust the Arab servants, who were likely to kill him if he went off alone with them. And though it is more and more obvious that Gosling has not told him the truth, Medford is sure of nothing, until he suddenly finds Gosling about to push him into the stinking well, though he then backs off.
These two stories, which I remembered, perhaps because they had been anthologized elsewhere, were the most compelling, though I did find almost all the others also quite readable. And almost all held one’s interest, with the suspense being maintained until the end – and beyond it sometimes since the stories were sometimes open ended.
Amongst the most gripping was the story of a man who decided to visit the sister, who lived alone in Brittany, of an old friend. But when he got to a darkened house, he suddenly remembered that he had been told the woman had died. So he is quite convinced, when an old woman lets him in, and he is confronted by a shadowy figure on the stairs, that this is a ghost.
She begs him to stay, for she says she has felt appallingly lonely since she died, but he finally breaks away and flees. But when he tells the sister this, and says he is sorry he had not visited the grave, for she had wanted to be buried in her garden, he is told that she had not died, but only had a cataleptic fit, from which she had recovered.
Several other stories deal with adultery, or affection for a man, on the part of a woman treated badly by her husband. These stories, it is suggested, reflect Wharton’s own situation, for the man she married was serially unfaithful and not at all sympathetic, and they parted company. But women were expected to uphold rigid standards of behaviour, and many of Wharton’s heroines suffer accordingly.
The most dramatic of these involves a woman who meets her lover in a crypt, which her husband walls up, with a statue of her he has commissioned, the face of which breaks up to indicate the grief that overcame her. I have read similar outcomes in stories by Balzac and also Nirmali Hettiarachchi, adapted by the latter, but only here does stone change shape to express the grief that led to the deaths of all the women.
In another story a husband strangles a dog a woman lavished love on since she was alone, with a necklace he had given her and which she passed to an admirer, a necklace the husband had somehow got back. He then strangled all other dogs she paid attention to, but one night when she went down, the man who loved her having come back, to warn him that her husband was home, she heard him being attacked at the top of the stairs by the ghosts of all the dogs. And since dog bites were seen on the dead body, she was acquitted of the charge of murder which had been brought against her.
There are tales too of possession by dead women, one ending in an exorcism, the other with the husband vanishing, after getting letters from his dead wife, leaving his new wife and her mother dimly understanding what has happened. All these denouements are, if not as dramatic as in the last two stories, memorable, which is why I have little doubt this is the first time I read these other stories. And they serve to emphasize the talent of a remarkable woman, who made a life for herself away from the conventions of American society.
Features
To skillfully fall from the clouds…
A memoir by Thamasha Abeynaike
Glancing at the phone for a photo before the start of the first charter flight of the day, I noticed the time was 11:11. It seemed like a nod from the universe that this was bound to be a memorable day — and the 27th of December 2021 didn’t disappoint.
Capt. Gihan Fernando (Capt. GAF) greeted us at the hangar and after a reminder to me, as an observer on the flight, to ‘Take lots of photos!’, we waved him goodbye.
After a flawless sector from Ratmalana to beautiful Sigiriya, PIC Capt. Dinindu Ruwanpathiranage (Capt. Dinny) taxiied onto the apron and we awaited the arrival of our passengers for the next sector : Sigiriya to Koggala.
To say we were blessed with the most relaxed and understanding couple as passengers for this sector would be an understatement.
Wassim and Marya, who are now an indescribable part of our aviation lives, shared their plans of a beautiful vacation on the coast of Weligama.
Personally, I was excited for my favourite approach in Sri Lanka — the approach into Koggala Airport — bordered on one end by the beach, and the other by the Koggala Lake.
Our take off from Sigiriya was at sharp 13:00h and our lives were shaken within the next 52 mins.
While overflying Kurunegala, and following a descent down to 5000ft MSL, the engine of our trusted 4R-GAF Cessna 172 aircraft started to run rough. Following troubleshoots and after our trained procedures, Capt. Dinny diverted to Katunayake International Airport.
- Pre-Takeoff at Ratmalana Airport : Photo by Author
The Italian phrase “Cadere dalle nuvole” (direct translation : ‘to fall from the clouds’) — means “When you’re forced to face the reality.”
We are trained in Forced Emergency Landing Procedures throughout our flying careers countless times. I, myself, have chatted to my friends over numerous dinners about aerodynamics and emergency procedures. However, when the actual engine of your aircraft is giving up on you, there is no definite prediction of descent rate and glide range.
We ran through the emergency procedures many times with one of our ever supportive passengers, Wassim, mentioning, ‘We will not disturb you. You guys get us down safely.’ No better words could have been spoken and a confident voice echoed in my head ‘We’re all going to be safe’.
While perfectly lined up with a cleared runway at Katunayake Airport and with Capt. Dinny talking to and working with a misfiring engine, the engine of our C172 finally completely shut down at 200ft.
This is a testament to the indefinable skill of Capt. Dinny — to make a split second decision to abandon the approach and turn to a paddy field on his right, upon which we touched down beautifully at an impressive speed of 55knots at 13:52h.
Unfortunately, while slowing down in the mud, the aircraft collided with a concrete road which was slightly raised from the field level.
Zoom image will be displayed
I am forever grateful for this sequence of events, as Capt. Dinny’s skill and the thought of keeping the nose raised throughout the landing roll, saved us from being crushed by the instrument panel collapsing onto us.
Six months later, we have
physically recovered.
After listening to the stories of hearing this news and rushing to our side — from our families, friends, students to the aviation community — I can only sum it all up to one word : Grateful.This redirection was a blessed awakening to the true value of life and what potential a great training, instinct and a calm mindset hold in this beautiful field of aviation.
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