Opinion

A brief history of two monk activists

Published

6 years ago

2020/08/26

By ROHANA R. WASALA

In my opinion, Ven. Athuraliye Ratana and Ven. Galaboda-aththe Gnanasara were following two different lines of activism in the arena of inclusive nationalism until their recent joint pratfall in the mire of dirty politics. The first appears to be a shrewd politician who is trying to get involved in issues that should not be politicized; the second is a sincere idealist passionately committed to a worthy cause, but constantly defeated by his own uncontrolled temper and unguarded tongue.

Though both are university products, their areas of study were not the same. The first studied philosophy at Peradeniya, while the second focused on Buddhist studies at the Kelaniya and Sri Jayawardanepura universities. Ven. Ratana was among the founder members of the Jathika Hela Urumaya party formed in 2004. The formation of the party was broadly a response to Buddhist-targeted unethical conversions and Christian fundamentalist activity issues. He was one of the nine members of the party returned to parliament under the UPFA at the election held that year. Ven. Gnanasara founded the Bodu Bala Sena in 2012, mainly to counter the steady growth of multifarious Islamic extremist groups that eclipsed the still active Christian fundamentalist activities in the public consciousness. Defensive reaction by the victimised majority to the tyranny of racist minority politics of Tamil separatists has long been misinterpreted in the biased global media and in the international (Western) diplomatic space relating to Sri Lanka, as unwarranted Sinhalese discrimination against Tamils in general. In the same prejudiced way, they have successfully demonized Buddhist monk activists who are actively opposing both covert and open religious fundamentalist aggression, and this has affected the honest but naive Gnanasara Thera more than it has the worldly-wise Ratana Thera. It looks as if the former is now caught in the vice-grip of a stratagem set up by the latter.

Ven. Galaboda-aththe Gnanasara Thera’s Bodu Bala Sena organization was formed in 2012 for the purpose of exposing the subversive activities of Christian and Islamic fundamentalist sects, and alerting the authorities and the Ven. Mahanayakes to the danger posed to the whole nation by them. He endeavoured to do this in the calm and composed way characteristic of a Buddhist monk, without expecting any reward in return (= ‘nissaranadyashayen’ as he used to put it). He has had no political or other materialistic ambitions. For many years he tried to explain his case to politicians in power and those in the opposition to address the problem without politicizing it. In a few instances, peaceful marches organized by the BBS led to clashes between Buddhists and Muslims, for which only the former were blamed. In the biased media, Muslims were portrayed as the victims and the Buddhists as the aggressors. The true situation was otherwise. Buddhists never initiated any violent incidents. Some unruly elements from the Muslim side started the trouble. For example, in 2014, some young Muslim men threw stones from the roof of a mosque at a peaceful Buddhist procession at Aluthgama and this led to violence, which quickly spread to a number of other towns (including Panadura, Beruwala, Welipenna, etc) in south-western Sri Lanka. There were social media videos showing this provocative act – stone throwing by some young Muslims – at the time. On that occasion, thousands of innocent Muslims and and similarly innocent Buddhists were affected and their shops, houses, and places of worship were attacked. Though the then Mahinda Rajapaksa-led government did its best to stop the violence and restore normalcy, the incidents were not adequately investigated, and not enough was done to clear the name of the BBS, which was solely blamed for all that happened. The involvement, on that occasion, of a crafty politician in the garb of a patriotic ally of President Mahinda Rajapaksa, but with a personal agenda of his own that was inimical to the latter’s policies, added a political tone to the naive monks’ (Ven. Gnanasara’s) peaceful protests, and biased reportage turned him into a bogeyman.

The leaders of successive governments didn’t take Ven. Gnanasara seriously enough, because they thought that if they took any decisive action, on his word, against the handful of powerful communalists among minority politicians who, intentionally or unintentionally, either facilitated or provided a cover for questionable acts such as anti-Buddhist subversion, illegal felling of trees in the state forest reserve in Wilpattuwa, alleged settling of illicit Muslim immigrants from certain Islamic countries in the same reserve, encroaching on and even vandalizing historic Buddhist places of worship in the North and East, and so on, they would lose the support of the mainstream Christian and Muslim communities, which being minorities, naturally tend to form themselves into ‘block vote’ bases at the instance of opportunistic politicians. The majority of ordinary Muslims do not want to support communalist politicians, but they are often in the thrall of those politicians, because of the latter’s ability to ‘deliver’, whichever major party or alliance happens to be in power.

The polity consisting of the majority community (Sinhalese) cannot behave like this. In any country, it is normal for the majority community to be unconsciously undermined by a false sense of security vis-a-vis the minorities, whereas the latter feel a bit paranoid with or without justification. The Sinhalese voting public are always divided into rival parties, and at parliamentary elections, under the existing electoral system, it is extremely rare that a major party is able to form a viable government without the assistance of one or more minority parties; a situation where the latter become kingmakers despite the insignificance of their numerical strength. The slightest movement towards redressing the balance in favour of the disadvantaged majority Sinhalese in any anomalous situation, would invariably earn the individual Sinhalese activist or the group behind that initiative the label racist or extremist or chauvinist. So, the Sinhalese (Buddhists, particularly) get criticised and condemned as racists, tribalists, etc., while in reality being victims of the racism, fanaticism, and extremism of groups within the minorities. This applies to Ven. Gnanasara as well, who is engaged in the performance of the duty that has historically devolved on him as a Buddhist monk, a duty that is above politics, pragmatic or otherwise.

Ven. Gnanasara Thera approached the Most Ven. Mahanayakes in Kandy and pleaded with them beseechingly, not once, but several times, and explained to them this problem with video evidence of outrageous Buddhism-bashing speeches of Wahabist zealots, to no avail. Once, a few years ago, the monk led a large procession of well disciplined young activists (more than 2000) from Getambe to the Sri Dalada Maligawa, and then they proceeded to the Malwatu Vihara, the monastery of the Ven. Mahanayake of the Malwatte Chapter. The Mahanayake Thera, at first, very unfairly, refused him an audience. Later, having found that they were not ready to leave without seeing him, he allowed Ven. Gnanasara and a few of his companions to come before him. Nothing resulted from that meeting.

The BBS leader wanted the Maha Sangha to play their historic role as Buddhist monks without stooping to politics, and was determined to resolve the Islamic extremist problem through rational dialogue with the participation of the clergy of other religious groups (which is what he has always wanted to do because even groups of traditional Muslims, he claims with evidence, approached him and pleaded with him to rescue them from Wahabist and Salabist extremists). Unlike him Ven. Athuraliye Ratana Thera seems to be adopting a political approach in his one man political crusade against Islamist extremists. Just before the recent 2020 general election Ven. Gnanasara gave up his non-political stance, probably under someone’s persuasion.

The April 21, 2019 Easter Sunday terrorist bombings led to a heightening of public awareness about the Islamist problem that had been brought to light by monk activists before; the issue began to receive attention from the clergy of other religions , as well. The then UNP national list MP Ven. Ratana took the opportunity to visit the construction site of an alleged Sharia university in Batticaloa in the east, being built without proper authorization from the Sri Lankan government and financed by suspicious foreign sources; he succeeded in forcing the Yahapalana government of which he was a prominent member at the time, to suspend the construction work for the time being. Under the same pretext, he staged a ‘fast unto death’ in the vicinity of the Dalada Maligawa, in Kandy. It was tantamount to claiming exclusive credit for creating a groundswell of popular opposition against Islamist extremism. I, as a journalist, wrote at the time that his maverick intervention in the latter instance (the uncalled for gatecrashing of the protest movement with a fast) was bound to undermine the emerging unity among the Maha Sangha in the face of adventitious ISIS terror.

I expressed the opinion that the activism of Buddhist organizations, including Ven. Gnanasara Thera’s BBS, facilitated this awakening among the Buddhist clergy and that it could help form a united Sanga community that spoke with one voice on matters that came within their purview. But it appeared that Hon MP Ven. Ratana, most probably, wanted to edge out the leaders of that movement and assume control of it, with a view to playing a powerful dual role in the corresponding political power structure that would evolve: the traditional role of a representative of the Maha Sangha as the guardian of the Buddhist moral-cultural establishment, the nation (the people), and the country (territory) of unitary Sri Lanka on the one hand, and the acquired role of party politician on the other.

Thus, Ven. Ratana seemed to be trying to play a two-in-one function combining both those roles. However, the role traditionally assigned to the Maha Sangha has been above that of the king or, in modern times, the government. The ruler assigned a higher seat to the monk and paid him obeisance. The monks didn’t dabble in policy making or in governing, but advised the ruler on how to rule in the righteous way according to the Dasa Raja Dharma or the Ten Duties of the King. The question of a problematic religion state relationship did not arise. Buddhism is not a political religion. The only politics it advocates is democracy. The Maha Sangha is a perfectly democratic social entity. In the modern world it is considered essential to keep religion and the state separate from each other in order to ensure democratic governance of the Western type (This is more relevant to societies dominated by political religions.) So every secular democracy can be regarded as broadly consistent with Buddhist principles and vice versa.

Ven. Ratana cannot provide the political leadership that the country needs, nor can he provide any spiritual leadership either, because of his attempted dabbling in statecraft and priestcraft simultaneously. A Buddhist monk is not likely to make a good president or prime minister. The impression among political analysts is that Ven. Ratana is a typical politician and a pragmatic political strategist (Pragmatism is amoral, or rather not moral, but it is part and parcel of realpolitik that a politician can rarely avoid). That he is clever at dissembling was evident to the less gullible onlookers during his ‘fast unto death’ before the Sri Dalada Maligawa (He took care not to die, by drinking water, as the Catholic priest who joined the fast revealed, probably inadvertently). It was obvious that he was not alone in staging the show. The Ven. Mahanayake Theras severely criticised him after the event. He had approached them beforehand and told them about his intention of staging a fast, but cunningly he did not reveal the venue to them. Had they been told that he was going to have his fast in the hallowed precincts of the Maligawa, they would not have permitted him to do so; that would have been a serious setback for him.

Because of Ven. Gnanasara’s exertions, unprecedented prospects of different religious communities standing up to the common enemy of murderous religious extremism were brightening. We were witnessing the first stirrings of a spring in the Sangha Sasana, that is potentially freed from abominable Nikaya divisions, which are based on caste, in stark contradiction of the compassionate Buddha’s teaching. Ven. Gnanasara made arguably the largest contribution to this most positive development. However, his entanglement with Ratana Thera has cost him his reputation.

The monks do not relish the idea of establishing a Buddhist theocracy, which is, in any case, inconceivable, considering the spirit of absolute democracy that characterizes the Maha Sangha. Buddha praised the system of government followed by the Licchavis of Vesali of his time, who were his relations of his own warrior caste. It was a form of a republican system of government by common consent, an ancient version of what we call democracy today. However, the monks’ staying above mundane politics doesn’t mean that they don’t have anything to do with secular politics (or how the country is run). Buddhist monks in the majority Buddhist Sri Lanka have been the custodians of the country’s Buddhist cultural heritage for over two thousand two hundred and fifty years according to written records. By the way, which other country in the world can boast of such a long unbroken singular spiritual cultural tradition? Shouldn’t the United Nations Organization make special recognition of this fact in the name of human civilization, which is currently being threatened with annihilation by murderous religious extremism?

By the influence of its humane spiritual values, Buddhism ensures, not only the peaceful coexistence of the various communities who live in the country, but also the unhindered enjoyment and protection of their freedom of belief and worship. However, Buddhists will not accept the alleged divine right of adherents of any particular religion to kill or persecute those who don’t share their beliefs and practices, or to discriminate against them. What Ven. Gnansara proposed to the Maha Sangha is that they unite and provide the necessary moral guidance for the rulers to rule the country righteously, whatever political ideologies they subscribe to. This does not involve any violation of secular democracy in governance. He says that the Sri Lankan society today is sick in every way. To heal the society, the Maha Sangha must unite and provide guidance to the rulers. He quotes the Buddha’s teaching: ‘sukho sanghassa samaggi’ ‘Happy is harmony among the Sangha’.

Ven. Gnanasara Thera predicts that when the Maha Sangha are united, the politicians and the people will fall in line, and a suitable lay political leadership will emerge. Ven. Ratana’s intervention in his capacity as an MP monk probably produced some limited positive results in the immediate context, but in the long run, it will be counterproductive. He is only doing more of what he did in the past. And we all know what he did has led to. His involvement will be an obstacle to the functioning of the lay political leaders that the whole country approves of as being capable of fixing not only the problem of Wahabist incursion, but also the infinitely greater issue of external interference in the country’s domestic affairs that, in the first place, as the media reveal, inflicted it on our nation under the Yahapalanaya. It is not that he is not aware of what he is doing. We may be sure that he will make amends in some way.

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Opinion

Sri Lanka Cricket needs a bitter pill

Published

11 hours ago

2026/03/3

Thilina Walpola

A systemic diagnosis of a fading legacy

The outcome of the 2026 T20 World Cup, coupled with the trajectory of the sport in recent years, provides harrowing evidence that Sri Lankan cricket is suffering from a terminal malignancy.The Doomsday clock for Sri Lankan cricket has not just started ticking—it has reached its final hour.

Therefore this note is written to call the attention of the cricketing elite who love the sport.

The current state of affairs suggests a pathology so deep-seated that conventional remedies—be it revolving-door coaching changes or fleeting, opportunistic victories—can no longer arrest its spread.

What we are witnessing is not a mere slump in form or a temporary lapse in rhythm; it is a profound systemic collapse that threatens the very foundation of our national pastime.

The Illusion of Recovery: The “Sanath Factor” as Palliative Care:

Since late 2024, the appointment of Sanath Jayasuriya as Head Coach injected a much-needed surge of adrenaline into the national side.

Statistically, the highlights were historic: a first ODI series win against India in 27 years, a Test victory at The Oval after a decade, and a clinical 2-0 whitewash of New Zealand.

However, a data-driven autopsy reveals that these will be “palliative” successes rather than a cure.

Under Jayasuriya’s tenure, the team maintained a win rate of approximately 50 percent (29 wins in 60 matches).

While analysts optimistically labeled this a “transitional phase,” the recent T20 series against England and Pakistan exposed the raw truth: in high-pressure “crunch” moments, the team’s performance metrics—specifically Strike Rate (SR) and Fielding Efficiency—regress to amateur levels.

We are not transitioning; we are stagnating in a professional abyss.

The Scientific Gap:

Why India and Australia Lead

The disparity between Sri Lanka and global giants such as the BCCI and Cricket Australia (CA) is now rooted in High-Performance Science and Algorithmic Management.

Predictive Analytics & Biometrics

In Australia, fast bowlers utilise wearable sensors to monitor workload and biomechanical stress.

AI models analyse this data to predict stress fractures before they occur.

Sri Lanka, conversely, continues to cycle through injured pacemen with no predictive oversight.

Virtual Reality (VR) Training

While Australian batters use VR to simulate the trajectories of elite global bowlers, Sri Lankan players remain tethered to traditional net sessions on deteriorating domestic tracks.

Data-Driven Talent Identification:

India’s “transmission system” utilises automated data analysis across thousands of domestic matches to identify players who thrive under specific pressure indices.

In Sri Lanka, 85 percent of national talent still originates from just four districts—a statistical failure in talent scouting and geographic expansion.

Infrastructure vs. Intellect:

A Misallocation of Capital

Sri Lanka Cricket (SLC) boasts massive reserves, yet its investment strategy is fundamentally flawed.

Capital is funneled into “bricks and mortar”—grand stadiums and administrative buildings—rather than the human capital of the sport.

We build colosseums but fail to train the gladiators.

The domestic structure remains a “spin trap.”

By producing “rank turners” to suit club politics, we have effectively de-skilled our batters against elite pace and rendered our spinners ineffective on the flat, true wickets required for international success.

The Leadership Deficit:

A Failure of Succession Planning

The crisis of leadership post-Sangakkara and Mahela is a byproduct of poor “Succession Science.”

Australia maintains a “Culture of Continuity,” backing leadership even through lean periods to ensure stability.

India employs a rigid “Succession Roadmap,” ensuring the next generation is integrated into the system long before the veterans depart.

In contrast, SLC operates on a “carousel of convenience,” changing captains and coaches to distract from administrative failures.

This lack of imaginative management stems from a low literacy in modern Sports Governance.

From a philosophical perspective, our established cricketing traditions have failed to absorb the antithesis of the modern, hyper-professionalized global game.

As a result, a truly modern Sri Lankan brand of cricket has failed to materialise.

Instead, we are trapped in what is called a “Static Synthesis,” where the administration clings to the glories of 1996 and 2014 as a shield against the necessity of change.

This is not a transition; it is a refusal to evolve

We are witnessing the alienation of the sport from its people, where the “Master” (the administration) has become detached from the “Slave” (the grassroots talent and the fans).

The Verdict:

A National Emergency

The “cancer” in Sri Lankan cricket is a trifecta of political interference, irrational management, and a refusal to embrace the Fourth Industrial Revolution (AI, VR, and Big Data).

As someone who contributed to the formation of the Sri Lankan Professional Cricketers’ Association, I see the current trajectory as a betrayal of the players’ potential and the nation’s heritage.

Sri Lanka Cricket does not need another “review committee” or a new coach to act as a human shield for the board.

It needs a “Bitter Pill”—an aggressive, independent restructuring that prioritises scientific professionalisation over cronyism.

Without this, our cricket will remain at the bottom of the well, looking up at a world that has moved light-years ahead.

Shiral Lakthilaka

LLB, LLM/MA
Attorney-at-Law
Former Advisor to H.E. the President of Sri Lanka
Former Member of the Western Provincial Council
Executive Committee member of the Asian Social Democratic Political Parities

Opinion

Unable to forget the dead

Published

11 hours ago

2026/03/3

Thilina Walpola

A church damaged by the Easter Sunday terror attacks

The present government was elected on a commitment to prioritise truth, justice, and accountability to which it is being held by the Catholic Church in particular. This may account for the renewed momentum in investigations into the 2019 Easter Sunday bombings which was one of the gravest acts of violence in Sri Lanka’s recent history. A story on the recent developments in the Easter Sunday bombing investigation refers to a father whose six year old daughter died in the explosions that killed 279 people. The news report quotes him saying, “If she were alive today, she would be 13. You cannot suppress the truth for long. Now it’s starting to come out. We want the full truth and justice. Our children did not die in vain.” https://www.ucanews.com/news/sri-lanka-arrests-ex-intelligence-chief-over-2019-easter-bombings/112031 His words capture the ache of continuing grief and the stubborn refusal to let memory fade into oblivion.

The desire for justice, especially for loved ones killed by the actions or omissions of others, is universal. It is seen in the mothers of the North, in Jaffna and other towns, who have sat by the roadside year after year asking what happened to their children who disappeared in 2009 when the war ended or even earlier as when 158 people were taken from the temporary refugee camp in Eastern University in Vantharumoolai, Batticaloa, on September 5, 1990 never to be seen again. The reality, however, is that the suffering of individuals is easily submerged in the larger schemes of power. Governments are concerned about retaining political power, security forces close ranks, and societies are encouraged to forget in the name of stability, economic recovery, or national pride.

In Sri Lanka that forgetting has not taken place. Due to the sustained efforts of the Catholic Church and the families of the victims, the demand for truth and justice regarding the Easter Sunday attacks has not gone away. It has persisted through indifference, hostility, and at times intimidation. It is perhaps this persistence that has made the arrest of retired Major General Suresh Sallay a significant moment for those who have not forgotten. The arrest of General Sallay, who once headed military intelligence and later the State Intelligence Service, has been controversial. He is widely credited with playing a significant role in dismantling the LTTE’s networks and is regarded by some as one of the country’s most capable intelligence officers.

Persisting Doubts

From the very day of the Easter bombings in April 2019, there has been a doubt that the attacks were too meticulously planned to have been carried out solely by a ragtag group of youth or radicalised men acting on their own. The suspicion of a “grand conspiracy” has existed from the beginning and was voiced even by senior legal officials involved in the investigations. The attacks were claimed to be staged by ISIS, whose leader issued a statement claiming credit for them as part of a global ideological struggle. But this did not answer the central question about why known Muslim extremists were not apprehended when the war with the LTTE had ended many years before and they were no longer needed as a counterforce and why repeated intelligence warnings from India were ignored.

For seven years successive governments failed to move beyond the finding of negligence on the part of those who were in charge of national security. Investigations stalled and key questions remained unanswered. A parliamentary committee questioned whether sections within the intelligence community, supported by some politicians, sought to undermine investigations.

The Supreme Court held several government leaders and senior officials guilty of negligence and dereliction of duty, imposing heavy fines. That judgment established that the state failed its citizens. But negligence is one thing. Deliberate connivance is another. The present government was elected in 2024 on a promise that the truth behind the Easter attacks would be uncovered. President Anura Kumara Dissanayake committed himself publicly to accountability.

As several foreigners including US and UK citizens also lost their lives in the bombings, foreign intelligence agencies from the United States, the United Kingdom and other countries came to Sri Lanka soon after the attacks to conduct their own inquiries. The US has filed charges against three Sri Lankans. So far, international findings have not identified an external mastermind directing the plot from abroad. The focus remains on possible failures or complicity within.

Indeed, by arresting a former intelligence head who was widely credited with playing a significant role in dismantling the LTTE, the government has taken a considerable political risk. Opposition politicians and nationalist voices have framed the arrest as a betrayal of the security forces and an attempt to appease external actors. Others have suggested that it is a diversion from present economic or political challenges.

Beyond Easter

The Catholic Church, which most directly represents the victims of the Easter attacks, has expressed support for the renewed investigations. The involvement of the Church has helped to take the issue beyond the realm of partisan party politics and to one of the search for truth and justice. But this search for the truth cannot be limited to the Easter bombings. It needs to extend beyond this particular bombing, heinous though it was. A state that investigates only one atrocity while ignoring others signals that some lives matter more than others. That is a dangerous message in a country that has been divided along ethnic and religious lines. Truth seeking is not a betrayal of those who fought in difficult circumstances. It is an affirmation that the rule of law applies to all. It strengthens institutions by cleansing them of suspicion. It restores trust between citizens and the state.

Sri Lanka’s modern history is marked by many unresolved crimes. Large scale killings, enforced disappearances, and extrajudicial actions during the period of the ethnic war remain unaccounted for. There were churches and orphanages bombed during the war. There were hundreds taken from camps or who surrendered only to disappear forever. Thousands of families continue to live without answers. The mothers of the disappeared have not gone away.

They sit in the heat and rain because they cannot forget their children and want to know what happened to them. Their persistence mirrors that of the Easter victims’ families. Both ask the same question. Who was responsible and why. For too long Sri Lanka has avoided these questions, arguing that reopening the past would endanger stability and that the path to success is to focus on the future.

But memory and the desire for truth and justice does not die. By prioritising truth and justice as governing principles, the government can begin to restore faith in public institutions. This requires investigating what happened and why accountability was denied. Healing the wounds for Sri Lanka does not lie in forgetting the dead. Justice is not only punitive. It is also restorative. It allows societies to move forward without carrying unspoken burdens.

The Easter Sunday victims, the disappeared of the war years, and all those lost to political violence belong to the same community of Sri Lankan citizens that the government has pledged to treat equally. This calls for a consistent standard of truth. By pursuing the Easter investigation wherever it leads and by reopening and resolving the unresolved crimes of the war years, the government can set the country on a path of redemption.

by Jehan Perera

Opinion

Sri Lanka – world’s worst facilities for cricket fans

Published

1 day ago

2026/03/2

Sahan Weerasooriya

A file photo of a packed cricket stadium in Sri Lanka

Having watched Sri Lanka play in multiple World Cups (both formats) in six countries over the past 15 years, I regret that the worst facilities for fans are in the ongoing edition in Sri Lanka. I’m in my mid 60s and over many decades have watched our team play in every international cricket venue in Sri Lanka and several abroad. Even in developing countries such as in the Caribbean and Bangladesh, where I saw us triumph in 2014, there seems to be more concern for ordinary spectators and their basic expectations.

On this occasion, I travelled from the other side of the world and had to plan ahead. In the past editions, I recall tickets going on sale well ahead, but on this occasion, only a couple of months for some games and a couple of weeks for others. Even then, only low priced categories were released initially and I snapped them up, only to find better seats released a few days later. When I tried to buy those, I was told by the system that the maximum ticket quota is exceeded. I had to ask a friend to buy the tickets for me and transfer, hence paying multiple times for the same game. Why can’t all tickets be made available transparently to all fans at one time and sold to the 1st comers? Is there some racket in sending tickets “underground” initially to be resold at higher prices or given away free to cronies? I am tempted to believe this as in smaller grounds like P Sara and Galle, I have found in past bilateral tours such as vs England, where tickets are in high demand, the better tickets are never offered for public sale. But at the venue, I find many empty good seats. I understand that hundreds of tickets are given away as compliments to past cricketers families and friends and families of SLC big wigs, who routinely never turn up, depriving the opportunity to fans who are ready to pay for those same seats.

The most agonising part is entering and leaving the grounds which at both Premadasa and Pallekele this year was an absolute nightmare, with high possibilities of stampedes causing serious injuries or worse. Is the ICC not concerned – at least for the sake of avoiding legal liabilities? In past decades I remember long metal barricaded pathways set up a little away from the gates to force fans to queue up for body search, etc. This ensures more orderly entry as Sri Lankans are notorious for queue-jumping. Instead this time round it was a free-for-all for. The next shock is upon entry; there are clearly more people in each stand than the available seats. If you don’t arrive early and grab a seat, you end up standing in the aisles or stairs with an obstructed view and crushed on all sides. I saw some elderly foreign fans walk off half way in disgust. There was a time when in most stands at the R. Premadasa Stadium, a ticket guaranteed a seat. Now, it is not so even in the highest priced Grandstand. Seat numbers have been obliterated. With all the financial stability of the SLC that they claim in media, can’t they afford to repaint the seat numbers and set up some physical queuing pathways? Or is it that they are simply unconcerned about the suffering of ordinary fans? Or do they prefer free seating so that it’s easier to admit favoured individuals free of charge? At a world cup in New Zealand, I observed they had engaged many volunteers, young and old to act as guides/ ushers in and around the stadium. This is a common practice even in Olympics. Apart from trips for multiple board members, their families and other companions, can’t SLC spend a little to send some operational level staff to study and apply the best practices of other member countries to improve things at our local facilities? Moving onto toilets, without exaggeration, Pallekelle had 3 inches of filthy water (maybe urine) on the men’s toilet floor to wade through. In Sri Lanka, it is essential to have the constant presence of several janitors to ensure clean toilets. There wasn’t even one in sight. At the previous edition of this tournament in St. Lucia, West Indies, a small island where Sri Lanka played, I found impeccably clean toilets at the Gros Islet grounds.

Food and beverages is the next bone of contention. Quality and range offered was pathetic compared to the past in Sri Lanka and certainly compared to world cup venues elsewhere. Only plain instant noodle, hot dogs and some Chinese Rolls were generally available and some of the vendor stalls were unbranded, causing doubt in the minds of about the origin and quality of the offerings. Beer was the next scam, at Premadasa only Corona R. 2000 per cup and Budweiser Rs, 1500 were on offer, both unknown brands to most Sri Lankans. Budweiser also ran out early in the match, leaving a Hobson’s choice for fans. Apparently, this was a global sponsorship deal, but strangely at Pallekele, there was a small, unbranded shed in a corner selling Beer (presumably local) at Rs. 500. Was this something underhand? SLC Office bearers boast of their good relationships and having influence at the top levels within ICC. They also sit on their Boards and committees. Can’t they influence better deals on offerings and prices appropriate to local crowds? Finally, at the end of many hours of suffering, we come to the chaotic exit with everybody pouring out into narrow highly populated streets around the Premadasa stadium. With all the millions they are reportedly raking in, can’t SLC attempt to collaborate with the local authorities and acquire some of the surrounding lands, offering the residents attractive deals. Sri Lanka already has a very high number of stadia per capita. Building more and more may be lucrative for some, but investing in improving say three select existing venues to international standards in different parts of the country is the need of the hour. Once I took a flight via Mattala to watch Sri Lanka play at the Sooriyawewa stadium. Built in the middle of nowhere, with no surrounding infrastructure, it fell into total neglect just a few years after it was opened. When thousands of spectators attempt to find their way home at once, it can be anticipated that all modes of public transport including Uber and Pickme get overwhelmed. I had to walk about three kilometres and try repeatedly for almost one hour to secure a ride. After watching Sri Lanka play a world cup match at Sydney Cricket Ground, (capacity 50,000) we were able to calmly walk about 15 minutes to a long line of parked busses which took us painlessly to different points of the city. At the Oval, London, three underground tube stations are within 15 m walking distance and extra trains are deployed to handle the load after matches. Are SLC officers too busy to engage in some discussion with Public and Private sector transportation providers to make some special arrangement for the weary cricket fans?

I bought tickets to watch Sri Lanka play Pakistan in their final game in this tournament, but decided that the hardship and risks of bodily injury to be endured to support our team was not worthwhile at my age. Since that triumphant day in Dhaka in 2014, not only the standard of our Cricket but the facilities and basic comforts expected by ordinary fans have sadly declined drastically.

Sujiva Dewaraja
sujiva.dewaraja@gmail.com