Features

Aviation safety and human element

Published

2 years ago

2023/09/25

By Capt. G A Fernando
gafplane@sltnet.lk
RCyAF/ SLAF, Air Ceylon, Air Lanka, SIA and SriLankan Airlines.
Former Crew Resource Management (CRM) Facilitator, Singapore Airlines Ltd.
Member, Independent Air Accident Investigation Pool

(The first part of this article appeared in The Island of 18 Sept., 2023)

In 1982, an Air Florida Boeing 737 crashed into the Potomac River, Washington D.C., after takeoff from Washington National Airport in icing conditions. Erroneous engine thrust readings (higher than actual), and the co-pilot’s lack of assertiveness in communicating his concern and comments about aircraft performance during the take-off run were among the factors cited (NTSB/AAR 82- 08).

Experts say that one needs to be ‘aggressively’ safe. All communications (verbal or written) and standard operating procedures (SOPs) should be proactive, predictive and preventive. Some of the accidents mentioned could have been prevented.

As can be seen in the diagram shown, the SHELL boundaries are not smooth but inherently full of serrations, and much effort is needed to interact efficiently and seamlessly. Some experts stress that it is Communication in the form of SOPs that ‘lubricate’ the system for smooth interaction between elements’ while the captain (team leader) sets the tone. In fact, where air safety is concerned, Capt. Tony Kern, a human factors expert, says in his book Redefining Airmanship that to maintain air safety, it is imperative that the team leader knows himself, knows his team, knows his aircraft and equipment, knows his mission and, above all, evaluates the risks involved with the task at hand.There can be problems with the interaction within the team (Liveware and Liveware). Sometimes the Captain (Leader) has to be an expert in conflict resolution! (See Figure 01)

Threats and Hazards

Almost every situation in life is full of ‘threats’. When it involves one personally, it becomes a ‘hazard’. In the aviation context, if there is a flock of birds in the vicinity of an aircraft, they constitute a ‘threat’. However, if that flock of birds starts crossing the flight path of the aircraft, it becomes a ‘hazard’ and avoidance action needs to be taken. Remember the ‘Miracle on the Hudson’? The engines failed because of bird ingestion.

Many airports, too, contain manmade threats and hazards which are usually eliminated only after an accident. In fact, pilots say that blood has to be spilt for changes for the better to occur. At many airports high-rise or security-sensitive buildings are built without planning, and no consideration given to air safety, thus violating the law.

The Ratmalana International Airport is a case in point. On the landing approach from the Attidiya side there is the Parliament and Akuregoda Military Headquarters which are prohibited over flying areas. In the vicinity of the Ratmalana International Airport, there is the Kotelawala Defence Academy and Hospital. At the Galle Road end a solid wall creates a hazard for landing and departing aircraft. Elsewhere, at the Puttalam-Palavi airbase a cement factory is in line with the runway, whilst at China Bay-Trincomalee the silos of a flour mill obstruct landing and take-off paths. These hazards at the latter two airports render them useless as ‘alternate’ (alternative) international airports. If sufficient thought had been given to air safety planning, the loss-making Mattala Rajapaksa International Airport in the Hambantota District would never have been built.

The Swiss Cheese Model

Just as one proverbial swallow doesn’t make a summer, one error alone will not create an incident or an accident. Rather, it will be caused by a chain of unsafe events not picked up by the system. The triviality of one such potentially disastrous cause or lapse is echoed in the words of a poem from the 17th century, later popularised by Benjamin Franklin in his Poor Richard’s Almanac: (See Figure 02)

Reasons for accident occurrences are similar. In fact, the Toyota Corporation asks ‘why’ at least five times when determining the ‘root cause’ of a problem.Aircrew members are regularly taught to recognise unsafe patterns highlighted in past accident investigations, so as to nip them in the bud if and when identified.

Professor James Reason postulated the ‘Swiss Cheese’ model, which states that in any organisation, the layers of safety and security controls in place should be able to block, or cover, one another, to prevent accidents. But unfortunately, there are random holes of all sizes in these layers, like slices of Swiss cheese. Hence, the possibility that with the presence of latent conditions and active failures, these holes will align and allow a potentially dangerous situation or practice to go through without being trapped, thus creating an accident or incident. (See Figure 03)

As illustrated in Reason’s ‘Swiss Cheese’ diagram, latent failures of the system are those that compromise safety, having existed and been taken for granted for short or long periods of time; active failures are immediate, unsafe human acts. In fact, the crew (human element) is the last line of defence before an accident or incident occurs.

To illustrate these points, I shall revisit the 9-foot/3-meter concrete wall that was erected several years ago at the Galle Road end of the runway at Ratmalana International Airport.

This wall could be regarded as a man-made hazard. The runway is 1,833 metres (6,014 feet) in length, not long enough by worldwide standards for a so-called ‘international airport’. By international law, at a pre calculated critical speed (known as the go/no-go speed) pilots are allowed only two seconds in which to make a critical decision whether to stop or continue the take-off. According to calculations by the Boeing Company, a decision to stop any later than two seconds (called ‘dither time’) will result in an aircraft reaching the end of the runway at a speed of 60 knots (69 mph).

On a rainy day, if pilots of a medium-sized aircraft decide to abort the take-off three seconds late, they are unable to stop within the paved runway, with deployment of maximum braking and other stopping devices such as reverse thrust, and the aircraft will ‘overrun’. Because the grass in the overrun area is wet and slippery, the brakes are rendered ineffective. Consequently, in the case of Ratmalana, the aircraft will definitely impact the wall and perhaps catch fire as fuel tanks are usually full during departure.

So, the delay in making a decision to reject the take-off rather than continue would be an ‘active’ failure by the crew. The presence of a solid wall at Ratmalana is the presence of a ‘latent’ condition caused by the Airports Authorities. Although the wall is an ‘accident waiting to happen’, the Sri Lanka Air Force (SLAF), which earns ‘welfare’ money from advertisements on the wall, stubbornly refuses to replace it with a frangible fence, that would break on impact and reduce damage to an over-running aircraft and even vehicular traffic on the Galle Road.

Returning to Reason’s ‘Swiss Cheese’ postulation, air accident investigators usually work backwards from the incident/accident, using the ‘model’ to find the root cause, unsafe acts and any failed defences. The best witnesses are, of course, the crew themselves, although they may not want to voluntarily give information if a punitive attitude is adopted by accident investigators and the authorities. It is a long-held belief that the crew involved are damned if they tell the truth and damned if they don’t. In the recent past in Sri Lanka, the Law and the Police were quick to ‘criminalise’ air accidents. Almost two years ago the accountable manager and chief engineer were arrested and remanded for failure to prevent an accident. That is another story.

The protocol should be for an independent team to do a non-punitive inquiry, and if and only if elements of negligence are highlighted in the final accident report, then the law should take its course under the direction and oversight of the Attorney-General. In short, the authorities in Sri Lanka need to get their act together and conduct themselves in a professional, impartial, fair-minded manner.

Accidents don’t only happen to “other people”, and with threats everywhere we have to learn to mitigate and manage them. While it is human to err, could we eliminate error completely? I think not. But pilots can learn to trap and minimise their ability to make errors by using their team effectively, including pre- and post-flight briefings. A common question that should continue to be asked is: “Could we have (as a team) done things better?”

Will automation of some tasks help? Instructors often repeat the adage, “Fly the aircraft and don’t allow the aircraft to fly you.” Conversely, “The aircraft flies by itself. You assist it to fly”. I believe it is the level of automation that matters, depending on circumstances.Bernard Ziegler, a French pilot and engineer who served in Airbus Industrie as senior vice president for engineering – and was the son of Airbus founder Henri Ziegler – was well known for his evangelical zeal for the application of computerised control systems in Airbus airplanes, commencing with the revolutionary A320 airliner. Bernard Ziegler attempted to design the human out of the flight deck in Airbus’s so-called ‘fly-by-wire’ airplanes, which in their early days were involved in a series of incidents and fatal accidents, due mainly to the mismatch of the man/machine interface. So much so that the A320 was called the ‘Scare-bus’ in jest. Even today many Airbus pilots are heard to ask while flying, in perplexed tones: “What is it doing now?” or “I have never seen this happen before.”

A more recent story is that of the Boeing 737 MAX. When I flew the basic Boeing 737-200 many years ago, our Irish instructor called it the ‘thinking man’s aircraft’, a perfect match between man and machine. Somehow, due to design quirks in the newly designed 737 MAX, an automatic system called MCAS (Manoeuvring Characteristics Augmentation System) was incorporated. If the aircraft got into an unusual and unsafe nose-up attitude, MCAS would be automatically activated and lower the nose to a safer angle.

Unfortunately, during the somewhat rushed introduction of the 737 MAX onto the market, many airline crews were not sufficiently trained in how to override the system – if MCAS was activated due to false indications from, say, a computer or instrument malfunction. Worse still, some airlines’ pilots were not even told that their new airplanes were fitted with such a system, and therefore unaware of what to do if and when MCAS became activated for no apparent reason. This ignorance, through no fault of the pilots, resulted in two disastrous MAX crashes, in Indonesia and Ethiopia, with a total loss of 346 lives.

As the ‘cold hard facts’ later emerged, it became apparent that although the ‘MAX’ was arguably a totally new type of aircraft, it was designated as a Boeing 737-800 to minimise legal crew-training time on the type. This extra training was seen as an undesirable burden for Boeing’s customer airlines, who would have to withdraw captains and first officers from the line for training, thus incurring loss of productivity and revenue for the airlines.

Boeing’s intent was, therefore, for the training (non-productive) period to be as short as possible. But in practice corners were dangerously cut. The US regulator, the Federal Aviation Administration (FAA) – in this case the ‘human element’ – went along with the manufacturer’s sales and training programme, which ultimately resulted in incidents, accidents, and loss of life.

In summary, statistics show that although accidents have decreased to a small percentage in terms of flights and hours flown, the number of certified air operators is also increasing, which causes the number of accidents to increase. Difficult as it is to contemplate, it wouldn’t be wrong to say that the potential exists for more human factor-based accidents to occur in future.

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Features

A life in colour and song: Rajika Gamage’s new bird guide captures Sri Lanka’s avian soul

Published

8 hours ago

2026/03/2

Sahan Weerasooriya

Sri Lanka wakes each morning to wings.

From the liquid whistle of a magpie robin in a garden hedge to the distant circling silhouette of an eagle above a forest canopy, birds define the rhythm of the island’s days.

Their colours ignite the imagination; their calls stir memory; their presence offers reassurance that nature still breathes alongside humanity. For conservation biologist Rajika Gamage, these winged lives are more than fleeting beauty—they are a lifelong calling.

Now, after years of patient observation, artistic collaboration, and scientific dedication, Gamage’s latest book, An Illustrated Field Guide to the Fauna of Sri Lanka – Birds, is set to reach readers when it hits the market on March 6.

The new edition promises to become one of the most comprehensive and visually rich bird guides ever produced for Sri Lanka.

Speaking to The Island, Gamage reflected on the inspiration behind his work and the enduring fascination birds hold for people across the country.

“Birds are an incredibly diverse group,” he said. “Their bright colours, distinct songs and calls, and showy displays contribute to their uniqueness, which is appreciated by all bird-loving individuals.”

Birds, he explained, occupy a special place in the natural world because they are among the most visible forms of wildlife. Unlike elusive mammals or secretive reptiles, birds share human spaces openly.

“Birds are widely distributed in all parts of the globe in large enough populations, making them the most common wildlife around human habitations,” Gamage said. “This offers a unique opportunity for observing and monitoring their diverse plumage and behaviours for conservation and recreational purposes.”

This accessibility has made birdwatching one of the most popular forms of wildlife observation in Sri Lanka, attracting everyone from seasoned scientists to curious schoolchildren.

A remarkable island of avian diversity

Despite its small size, Sri Lanka possesses extraordinary bird diversity.

According to Gamage, the country’s geographic position, varied climate, and diverse habitats—from coastal wetlands and rainforests to montane cloud forests and dry-zone scrublands—have created ideal conditions for birdlife.

“Sri Lanka is home to a rich diversity of birdlife, with a total of 522 bird species recorded in the country,” he said. “These species are spread across 23 orders, 89 families, and 267 genera.”

Of these, 478 species have been fully confirmed. Among them, 209 are breeding residents, meaning they live and reproduce on the island throughout the year.

Even more remarkable is Sri Lanka’s high level of endemism.

“Thirty-five of these breeding resident species are endemic to Sri Lanka,” Gamage noted. “They are confined entirely to the island, making them globally significant.”

These endemic species—from forest-dwelling flycatchers to vividly coloured barbets—represent evolutionary lineages shaped by Sri Lanka’s long geological isolation and ecological uniqueness.

In addition to resident birds, Sri Lanka also serves as a seasonal refuge for migratory species traveling thousands of kilometres.

“There are regular migrants that arrive annually, as well as irregular migrants that visit less predictably,” Gamage explained. “Vagrants, birds that appear outside their typical migratory routes, have also been spotted occasionally.”

Such unexpected visitors often generate excitement among birdwatchers and scientists alike, providing valuable insights into migration patterns and environmental change.

Rajika Gamage

A guide born from passion and necessity

The new field guide represents the culmination of years of research and builds upon Gamage’s earlier publication, which was released in 2017.

“The stimulus for this bird guide was due to the success of my first book,” he said. “This new edition aims to facilitate identification and provide an idea of what to look for in observed habitats or regions.”

The book is designed not merely as a scientific reference but as an accessible companion for anyone interested in birds. Its structure reflects this dual purpose.

“The first section is dedicated to the introduction, geography, and life history of Sri Lankan birds,” Gamage explained. “The second section is the main body of the guide, which illustrates 532 species of birds.”

Each illustration has been carefully crafted in colour to capture the distinctive plumage of each species.

“All illustrations are designed to show each bird’s significant and distinct plumage,” he said. “Where possible, the breeding, non-breeding, and juvenile plumages are provided.”

This attention to detail is especially important because many birds change appearance as they mature.

“Some groups, especially gulls, display many plumages between juveniles and adults,” Gamage noted. “Many take several years to develop full adult plumage and pass through semi-adult stages.”

By illustrating these stages, the guide helps birdwatchers avoid misidentification and deepen their understanding of avian development.

New discoveries and evolving science

One of the most exciting aspects of the new edition is its inclusion of newly recorded species and updated scientific classifications.

“Changes in the bird list of Sri Lanka, especially newly added endemic birds such as the Sri Lankan Shama, Sri Lanka Lesser Flameback, and Greater Flameback, are now included,” Gamage said.

Scientific names and classifications are not static; they evolve as researchers learn more about genetic relationships and species boundaries. The guide reflects these changes, ensuring it remains scientifically current.

The book also incorporates conservation status information based on the latest National Red Data Report and global assessments.

“The conservation status of Sri Lankan birds, as listed in the 2022 National Red Data Report and the global Red Data Report, are included,” Gamage said.

This information is vital for conservation planning and public awareness, highlighting which species face the greatest risk of extinction.

The guide also documents rare and accidental visitors, including species such as the Blue-and-white Flycatcher, Rufous-tailed Rock-thrush, and European Honey-buzzard.

“These represent accidental visitors and newly recorded vagrants,” Gamage said. “Altogether, the first edition offers some 25 additional species, all illustrated.”

Art and science in harmony

Unlike many field guides that rely heavily on photographs, Gamage’s book emphasises detailed illustrations. This choice reflects the unique advantages of scientific art.

Illustrations can emphasise diagnostic features, eliminate distracting backgrounds, and present birds in standardised poses, making identification easier.

“The principal birds on each page are painted to a standard scale,” Gamage explained. “Flight and behavioural sketches are shown at smaller scales.”

The guide also includes descriptions of habitats, distribution, nesting behaviour, and alternative names in English, Sinhala, and Tamil.

“The majority of birds have more than one English, Sinhala, and Tamil name,” he said. “All of these are included.”

This multilingual approach reflects Sri Lanka’s cultural diversity and ensures the guide is accessible to a wider audience.

A tool for conservation and connection

Beyond its scientific value, Gamage believes the book serves a deeper purpose: strengthening the bond between people and nature.

By helping readers identify birds and understand their lives, the guide fosters appreciation and responsibility.

“This field guide aims to facilitate identification and provide a general introduction to birds,” he said.

In an era of rapid environmental change, such knowledge is essential. Habitat loss, climate change, and human activity continue to threaten bird populations worldwide, including in Sri Lanka.

Yet birds also offer hope.

Their presence in gardens, wetlands, and forests reminds people of nature’s resilience—and their own role in protecting it.

Gamage hopes the guide will inspire both seasoned ornithologists and beginners alike.

“All these changes will make An Illustrated Field Guide to the Fauna of Sri Lanka – Birds one of the most comprehensive and accurate guides available within Sri Lanka,” he said.

A lifelong devotion takes flight

For Rajika Gamage, birds are not merely subjects of study—they are companions in a lifelong journey of discovery.

Each call heard at dawn, each silhouette glimpsed against the sky, each feathered visitor from distant lands reinforces the wonder that first drew him to ornithology.

With the release of his new book on March 6, that wonder will now be shared more widely than ever before.

In its pages, readers will find not only identification keys and scientific facts, but also something more enduring—the story of an island, told through wings, colour, and song.

By Ifham Nizam

Features

Letting go: A Buddhist perspective

Published

8 hours ago

2026/03/2

Sahan Weerasooriya

The Buddha

Buddhism, one of the world’s oldest religions, offers profound insights into the nature of existence and the ways we can alleviate our suffering. As one of the world’s most profound spiritual traditions, it offers a transformative solution: the art of letting go. Unlike simply losing interest in things or giving up, letting go in Buddhism is about liberation, releasing ourselves from the chain of attachment that prevents us from experiencing true peace and happiness. Letting go is a profound philosophical concept in Buddhism, deeply intertwined with an understanding of suffering, attachment, and the nature of reality. This philosophy encourages us to release our grip on desires, attachments, and on what we hold dear- whether relationships, material goods, or even their identities, ultimately leading to greater peace and enlightenment. Our tendency to cling tightly to the various aspects of life leads to a significant source of stress. We tend to grasp at things, perceiving them as solid and permanent, yet much of what we hold onto is transient and subject to change. This mistaken belief in permanence can trap us in cycles of worry, fear, and anxiety.

The challenge of letting go is especially evident during difficult periods in life. We may find ourselves ruminating over lost opportunities, failed relationships, and unmet expectations. Such thoughts can keep us ensnared in emotions like hurt, guilt, and shame, hindering our ability to move forward. By holding onto the past, we often prevent ourselves from embracing the present and future.

At the heart of Buddhist practice lies the concept of letting go, often encapsulated in the term “non-attachment.” Letting go is a crucial concept in both Buddhism and Christianity, emphasising the release of attachments that bind us and contribute to our suffering. At its core, letting go is about finding freedom from desires and acknowledging that both relationships and material possessions are fleeting and transient.

In Buddhism, letting go, or non-attachment, is fundamental for achieving inner peace. The First Noble Truth acknowledges that life is filled with suffering, often rooted in our cravings and attachment to things. The Second Noble Truth teaches that by letting go of this craving, we can transcend the cycles of life and attain enlightenment.

Spiritually, Buddhism emphasises the impermanence of all things (annica). We tend to cling to people, experiences, and even our identities, but everything is fleeting. Recogniing this helps us appreciate the present moment and fosters compassion. Instead of allowing attachments to cloud our relationships, letting go encourages us to engage with others without judgment or expectation, fostering deeper connections.

Philosophically, Buddhism challenges the notion of a permanent self (anatta) that is often the focus of human attachment. It teaches that our identity is not a fixed entity but a collection of experiences and perceptions in constant flux. Understanding this can help us see the futility of clinging to desires and identities, paving the way for a liberated state of being built on wisdom cultivated through meditation and mindfulness.

From a psychological standpoint, letting go can significantly improve our emotional health and well-being. Attachment often breeds fear, anxiety, and stress, while non-attachment promotes resilience and adaptability. When we embrace the idea of impermanence, we become more capable of handling life’s challenges without being overwhelmed. Mindfulness—being present and accepting our emotions without judgment—allows us to process difficult feelings constructively, making it easier to let go of what we cannot control.

Letting go is also an essential concept in Christianity, which emphasises surrender and trust in God. Biblical teachings encourage believers to let go of worries and anxieties, placing their faith in divine providence. For instance, verses like Matthew 6:34 remind individuals not to be anxious about tomorrow, but to focus on the present. By surrendering our burdens to God, we find peace and freedom from the weight of excessive attachment.

Moreover, both traditions highlight the importance of community. In Buddhism, the sangha, or community of practitioners, supports individuals on their journeys toward non-attachment. Similarly, the Christian community encourages believers to lean on one another for support, fostering a sense of belonging and shared faith that helps mitigate the loneliness that comes with attachment.

Ultimately, the concept of letting go serves as a powerful antidote to suffering in both Buddhism and Christianity. By embracing impermanence, cultivating wisdom, and practising mindfulness or faith, individuals can experience profound liberation. In our chaotic world, the principles of letting go offer a clear path toward inner peace, fulfilment, and deeper connections with ourselves, others, and the divine.

Buddhism explores the profound concept of letting go, providing valuable insights into the human experience and pathways to alleviating suffering. Rooted in one of the world’s oldest spiritual traditions, Buddhism presents letting go as a transformative practice, distinct from mere disengagement or giving up. Instead, it encompasses liberation from the chains of attachment that hinder us from experiencing genuine peace and happiness. Christianity too explore this profound concept in its teachings

At the core of Buddhist philosophy lies the idea of non-attachment, which encourages individuals to free themselves from desires and possessions, ultimately leading to tranquility and enlightenment. Letting go is intertwined with an understanding of suffering, attachment, and the transient nature of existence. This philosophy instructs us to relinquish our grip on what we hold dear—whether relationships, material goods, or even our identities—recognising that these are impermanent.

Buddhism’s First Noble Truth acknowledges that life inherently involves suffering, often stemming from our cravings and attachments. The Second Noble Truth reveals that overcoming this craving is key to transcending the cycles of life and achieving enlightenment. Emphasising the impermanence of all things, Buddhism invites us to appreciate the present moment and fosters compassion by helping us detach from fixed identities and experiences. This awareness enriches our relationships, allowing us to connect with others free from judgment or expectation.

Philosophically, Buddhism challenges the notion of a static self (anatta), asserting that our identity is not a fixed concept but rather a fluid collection of experiences. Recognising this notion helps highlight the futility of clinging to desires and identities, opening the door to a liberated existence founded on wisdom cultivated through meditation and mindfulness practices.

From a psychological perspective, the act of letting go can significantly enhance emotional health and well-being. Attachment often fuels fear, anxiety, and stress, while embracing non-attachment cultivates resilience and adaptability. By accepting impermanence, we equip ourselves to face life’s challenges with greater ease. Practicing mindfulness—being present and accepting emotions without judgment—further facilitates the process of releasing what is beyond our control.

In Christianity, the theme of letting go is also prominent, emphasizing surrender and trust in God. Scripture encourages believers to release their worries and anxieties by placing their faith in divine providence. For example, Matthew 6:34 advises individuals to focus on the present rather than fret over the future. By surrendering our burdens to God, we can experience relief from the weight of excessive attachment.

Both traditions underscore the significance of community in supporting the journey of letting go. In Buddhism, the sangha, or community of practitioners, encourages the pursuit of non-attachment. Likewise, Christian fellowship fosters belonging and shared faith, helping believers lean on one another for strength and mitigating the loneliness that can arise from attachment.

Ultimately, the concept of letting go serves as a powerful antidote to suffering in both Buddhism and Christianity. Embracing impermanence, nurturing wisdom, and practising mindfulness or trust can lead individuals toward profound liberation. In an increasingly chaotic world, the principles of letting go illuminate a pathway to inner peace, fulfilment, and deeper connections with ourselves, others, and the divine. By understanding and embodying this philosophy, we can navigate life’s complexities with grace and openness.////Buddhism delves into the profound concept of letting go, offering valuable insights into the human experience and pathways to alleviating suffering. As one of the world’s oldest spiritual traditions, Buddhism presents letting go as a transformative practice that goes beyond mere disengagement or resignation. It represents liberation from the chains of attachment that prevent us from experiencing true peace and happiness. Similarly, Christianity explores this profound concept in its teachings.

At the heart of Buddhist philosophy is the idea of non-attachment, which encourages individuals to free themselves from desires and possessions, ultimately leading to tranquility and enlightenment. Letting go is closely related to an understanding of suffering, attachment, and the impermanent nature of existence. This philosophy guides us to loosen our hold on what we cherish—be it relationships, material possessions, or even our own identities—recognizing that everything is transient. Through this understanding, we can cultivate a deeper sense of peace and fulfillment in our lives.

BY Dr. Justice Chandradasa Nanayakkara

Features

Brilliant Navy officer no more

Published

8 hours ago

2026/03/2

Sahan Weerasooriya

Bandi (R) with the writer on his retirement day in 2016)

Rear Admiral Udaya Bandara, VSV, USP (retired)

This incident happened in 2006 when I was the Director Naval Operations, Special Forces and Maritime Surveillance under then Commander of the Navy Vice Admiral Wasantha Karannagoda. Udaya (fondly known as Bandi) was a trusted Naval Assistant (NA) to the Commander.

We were going through a very hard time fighting the LTTE Sea Tigers’ explosive-laden suicide boats that our Fast Attack Craft (s) and elite SBS’ Arrow Boats encountered in our littoral sea battles.

Brilliant Marine Engineer Commander (then) Chaminda Dissanayake, who was known for his “out of the box” thinking and superior technical skills on research and development, met me at my office at Naval Headquarters and showed me a blueprint of an explosive- laden remotely controlled small boat.

Udaya’s Naval Assistant’s office was next to mine, the Director Naval Operations office. Both places are very close to the Navy Commander’s office. I walked into Bandi’s office with Commander Dissa and showed this blueprint a brilliant idea. Being a Marine Engineer “par excellence”, Bandi immediately understood the great design. I urged him to brief the Commander of the Navy with Commander Dissa.

My burden was over! Bandi took over the project and within a few weeks we tested our first prototype “Explosive-laden Remotely Controlled arrow boat “at sea off Coral Cove in the Naval Base Trincomalee. It was a complete success.

This remotely controlled boats went out to sea with our SBS arrow boats fleet and had devastating effects against LTTE suicide boats and their small boats fleet. Thanks, Bandi, for your contribution. The present-day Admiral of the Fleet used to tell us during those days “you cannot buy a Navy – you have to build one”!

We built our own small boats squadrons at our boat yards in Welisara and Trincomalee to bring LTTE Sea Tigers. The Special Boats Squadron (SBS) and rapid action boats squadron (RABS) being so useful with remotely controlled explosive-laden arrow boats to win sea battles convincingly.

Bandi used to say, “Navy is a technical service and we should give ALL SRI LANKA NAVY OFFICERS FIRST A TECHNICAL DEGREE AT OUR ACADEMY (BTec degree).” That idea did not receive much attention here, but the Indian Navy—Bandi graduated as a Marine Engineer- at Indian Navy Engineering College SLNS Shivaji in Lonavala, Pune, India— understood this idea well over two decades ago. Indian Navy Commissioned their new Naval Academy at Ezhimala (in Kerala State) which is the largest Naval Academy in Asia (Campus covers area of 2,452 acres) starts its Naval officers training with a BTech degree, regardless of what branch of the navy one joined.

Bandi’s technical expertise was not limited to SLN. He was the pioneer of “Mini – Hydro Power projects” in Sri Lanka. When I was a young officer, he urged me to invest some money in one of these projects and advised me “Sir! as long as water flows through turbines, you will get money from the CEB, which is always short of electricity”. I regret that I did not heed Bandi’s advice.

When he worked under me when I was Commander Southern Naval Area, as my senior Technical Officer, I observed pencil marks on walls of his chalet and I inquired from him what they were. He said it was the result of his “pencil shooting training”, a drill Practical Pistol Firers do to improve their skills. He used to practice “draw and fire” drills and pencil shooting drills late into nights to be a good Practical Pistol firer in Sri Lanka Navy team. He didn’t stop at that. He represented Sri Lanka National Practical Pistol Firing team and won International Championships.

As the Officer in charge of Technical Training in the Navy, he worked as Training Commander to train Royal Oman Navy Engineering Artificers in Sri Lanka, especially on Fast Attack Craft Main Engine Overhauls. The Royal Oman Navy Commander was so impressed with the knowledge acquired by Artificers that he donated money for the construction of a four-storey accommodation building for Sri Lanka Navy Naval and Maritime Academy, Trincomalee now known as “Oman Building”. The credit for this project should go to Bandi.

Bandi’s wife was a senior Judge of Kegalle High Court, and she retired a few years ago. Their only child, a son studied at the British School, Colombo and followed in his mother’s footsteps became a lawyer. Bandi was so much attached to his family and very proud of his son’s accomplishments.

When Bandi was due to retire in 2016 as a Rear Admiral and Director General Training, after distinguished service of 34 years, and reaching retirement age of 55 years, I requested him to serve for some more years after mobilising him into our Naval Reserve Force. He had other plans. He wanted to take his mini-Hydro Power projects to East African countries.

His demise after a very brief illness at age of 64 years was a shock to his family and friends. His funeral was held on Feb. 27 with Full Military Honors befitting a Rear Admiral at his home town Aranayake.

Dear Bandi, the beautiful Sri Lanka Navy, Naval and Maritime Academy in Trincomalee, which was built with your efforts will serve for Sri Lanka Navy Officer Trainees and sailors for a very long time and remember you forever.

May dear Bandi attain the supreme bliss of Nirvana!

Naval and Maritime Academy, Trincomalee

By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd,
Former Managing Director Ceylon Petroleum Corporation,
Former High Commissioner to Pakistan