Features
Eighty years in Sri Lanka:The Life and Times of Fr. Vito Perniola SJ
By Avishka Mario Senewiratne
Royal Asiatic Society of Sri Lanka
May 13, 2024
I always wonder how he did it? A simple, slender Italian priest who used the bus to get about. He was one who never compromised on discipline. A stickler for proper diction who spoke a manifold of Western and Oriental languages. A first-rate scholar who realized there was a single door one could walk in and outof between history and social linguistics. He embraced the Lankan heritage by becoming a distinguished citizen of the country just after independence.
Generations not born here will laud and praise the memory of Father Vito Perniola of the Society of Jesus for his exemplary efforts in publishing 19 definitive volumes on the Catholic Church of Sri Lanka. Abstemious by nature, and frugal in food, drink, clothes, and lifestyle, Fr. Vito Perniola was a shining example of plain living and high thinking.
Vito Perniola was born in Bari, South Italy on April 10, 1913, the fifth in a family of 11. His parents were Michele Perniola and Lucia di Gregorio, a well-to-do family. Deeply religious and conservative, they live a spiritual life, guided by their Parish Church. Though Vito’s father wanted him to pursue higher education as layperson, one event changed his life plans. While 11-year-old Vito was praying at the altar of St. Francis Xavier in his Parish Church, he received a strong calling to the priesthood. He discerned at that age that this was his true vocation; to be a Jesuit. With that conviction, he told his parents of his wish. Though upset, they consented.
Vito’s elder brother and two of his sisters would join different religious congregations. In 1925, at the age of 13 years, Vito joined the Society of Jesus. He was determined to be of the same order as St. Francis Xavier. In 1928, he joined the Jesuit Novitiate in Naples. From those early days, he displayed his great talents for studies. It was in Naples that he became aware of the Sacred Heart College, Shembaganur in South India from a catalogue of Jesuits institutions and seminaries. Realizing that this was the country where his saint hero, Xavier had been a missionary, Perniola was determined to receive his formation in India and later be a missionary in Ceylon, a country of which he had heard fascinating stories.
In his writings Perniola states that his time at Shembaganur were the best days of his life. Coming from a conservative Italian background, he encountered an all embracing setting in this part of the world. The weather here was sublime. It was here that he learned English for the first time. After four years of formation and philosophical studies in Shembaganur, Perniola departed for Ceylon, which was British Colony at the time. He had heard of the great work the Belgian and Italian Jesuits had done in the Jesuit Province of Galle since 1893.
In June 1936, Vito Perniola sat the Matriculation Examination. His subjects were English, Mathematics, Latin, Greek and Italian. Till he received his results he learned Sinhala. Perniola spoke fluent, grammatically correct Sinhala with a South Italian accent. He spent his time between serving in Parishes and teaching at St. Aloysius’ College, Galle.
When he was at the stage of deciding what field of studies to pursue, he made a choice that surprised many. He said to his superiors: “… Jesuits had already been in Sri Lanka for 50 years and yet nobody has studied Buddhism. Could I study Buddhism or Pali?” The Superiors supported Perniola’s intention. However, there was nobody within the Jesuit community who could teach him and provide him sources of references. This did not bother Perniola the least as he studied on his own, travelling across the country to study in the best libraries. Within a short time, he learnt both Pali and Sanskrit. He knew these languages better than most locals. It was decided that he be enrolled in Bachelor’s program at the University of London where he studied alone as there was no one to guide him.
In his early writing Perniola says: “The relationship between Pali and Sanskrit is very much like that of Italian and Latin. No Pali grammar can be written without reference to Sanskrit. For Sanskrit I had an excellent grammar; for Pali I had nothing worth the name.” Through perseverance and methodical study, he passed his exams and received his B.A. (Hons) in 1940. The best Pali scholars at the time were mostly German. Their texts elucidating Pali and Sanskrit were noteworthy efforts. To understand Pali better, Perniola studied German, a language difficult to master.
He entered the Papal Seminary, Kandy for his Theological Studies. It was during this time that World War II broke out and Italians in Ceylon were under scrutiny and some were sent for interment. However, the Bishop of Kandy, Msgr. Dom Bernard Regno OSB (an Italian himself), intervened and convinced his close friend, Governor Sir Andrew Caldecott, to spare the seminarians in Kandy. Accordingly, Perniola remained free despite the tensions of the War.
On June 21, 1943, Fr. Perniola was ordained a Priest by Bishop Nicholas Laudadio SJ at the Cathedral of Galle. After serving a few years in parishes such as Hiniduma, Fr. Perniola was appointed to the tutorial staff of St. Aloysius’ College, Galle in 1947. To his great disappointment, he did not have provisions to teach Pali, which was his speciality as there were no Pali classes in St. Aloysius.’ However, as there was a vacancy for teaching history, Fr. Perniola was assigned to teach that subject. It was during this time that he came to know Fr. S G. Perera, the revered historian, who was by then half-paralyzed and a resident of St. Aloysius’ College. Fr. Perera and Fr. Perniola developed a great friendship. Soon, with much support from Fr. Perera, Fr. Perniola had a sound knowledge and understanding of the history of Ceylon. It is ironic that an Italian taught Ceylon history to young Ceylonese boys!
Fr. Perniola taught history to the boys of St. Aloysius’ using the textbook prepared by Fr. Perera in 1932, History of Ceylon for Schools. This book which covered colonial Ceylon, was authoritative and scholarly textbook that remained the standard textbook of all Ceylon schools until the early 1960s. A few years after Fr. Perera’s death in 1956, Fr. Perniolal at the request of the Associated Newspapers of Ceylon Ltd., revised and enlarged Fr. Perera’s textbook. This was a useful contribution that the students and scholars of the time appreciated.
During the early 1930s, Fr. S. G. Perera had begun a project to document the history of the Catholic Church during the Dutch period. He had published a few of these documents, but the project was far from complete. Fr. Perniola took up the challenge to finish this work. In the process of understanding the documents of the Portuguese period, he learnt Portuguese. However, with other work in his ministry, he had to postpone this project. In 1949, Fr. Perniola received distinguished citizenship of the country, approved by D.S. Senanayake, the Prime Minister, and Minister of Defence and External Affairs.
Fr. Perniola was appointed Rector of St. Aloysius’ College for three years. During this period St. Aloysius College, dubbed by some as the ‘University of Galle,’ had some renowned educationists such as Frs. Julius Pogany, Chiriatti, Claude Daly, P. N. Peiris and many others. The school magazine contained scholarly articles by the staff and students. When this magazine, The Aloysian reached the Peradeniya or Colombo campuses of the University of Ceylon, readers were left amazed by the quality of the articles. A few years after his term ended, Fr. Perniola accepted Fr. Peter Pillai OMI’s invitation to join the newly established Aquinas College, Colombo as a lecturer in Pali, teaching the language to Arts students. At that time, Aquinas was affiliated to the University of London.
He enjoyed this new venture but realized that there was no Pali grammar textbook for students. Learning a new and complex language from scratch to degree level, warranted a well composed grammar book. For this purpose, Fr. Perniola himself compiled a textbook called Pali Grammar in 1958. This was one of the best textbooks ever on the language. Many Buddhist monks and others have studied Pali grammar referring to this book without even knowing that the author was an Italian Catholic priest. In 1997, the Pali Text Society of the University of Oxford republished this book as the official Pali Grammar.
Perniola was consulted by many scholars then and now. Dr. C. E. Godakumbura, Prof. Sucharita Gamlath and Dr. Ananda W. P. Guruge have warmly praised his linguistic efforts. Prof. Gamplath, in an article to Silumina on September 29, 2002, stated that “Existing Sinhala Grammars should be revised on the basis of Perniola’s insight”. Dr. Guruge in his autobiography titled Ma Vani Bilinda acknowledges his debt to Perniola’s guidance.
Fr. Perniola was a man with a tremendous sense of discipline in nearly everything he did. He always stuck to the rules and clauses of the language. Though his writings and works were grammatically perfect, at times he lacked style and elegance of writing. Fr. Aloysius Pieris SJ in his tribute to Fr. Perniola states: “It is also true that intense focus on the rules of the game sometimes prevented him from playing the game in style.
“ In 2013, Prof. Ven. Gnanaratana Thera, gave a professional assessment on Perniola, the grammarian (cf. Krinsansa, December 2013, pp. 144-153). The Ven. Thera states that Perniola followed a ‘middle path between overly philological and excessively traditional approaches to Pali grammar. He mastered the scriptural Pali as to have adduced rare, hitherto unmentioned examples of Pali usages to illustrate various grammatical rules.’
Furthermore, the Ven. Thera made a comparison between the German scholar Wilheim Geiger and Fr. Perniola saying the latter was more methodical and incredibly familiar with the language and idiom of Pali. Fr. Perniola’s dissertation on ‘Samasa’ (multi-barreled word compounds) resulted him being awarded a doctorate on linguistics from the University of Poona in 1966.
At Aquinas, Fr. Perniola taught Theology for many years. He was made acting rector when Fr. Tissa Balasuriya OMI was overseas. This was the time that the 1971 JVP insurrection took place. Fr. Perniola also served as the Vice Rector to Fr. W. L. A. Don Peter at Aquinas. During his stay in Colombo, Fr. Perniola became a popular figure among the laity. He was counselor and spiritual guide to many religious and laypeople. Despite his busy schedule, he always made himself available to anyone who sought his guidance. He compiled three useful books on meditation, namely, ‘Touching the Divine’, ‘Abiding in Love’ and ‘Praying with Scriptures’. These books went into several editions and over 10,000 copies have been sold. This has been an essential guide for many seminarians, priests as well as laypeople.
In 1972, Fr. Vito Perniola was appointed as the Provincial of the Jesuits in Sri Lanka. After his term ended, there was much pressure on why no one was continuing what Fr. S. G. Perera had begun on the Catholic Church history during the Dutch period. The recently retired Bishop of Chilaw, Bishop Edmund Peiris, appealed to Fr. Perniola to commence this work. This is how Fr. Perniola embarked on the project for which he is mostly remembered. With the support and blessing of Fr. Thomas Kuriacose SJ, the Provincial, Fr. Perniola started to gather documents for this monumental work.
In the late 1970s, he was awarded a scholarship by the House of Writers of the Society of Jesus in Rome and a research grant from Missio in Germany. This enabled him to travel to Rome, Portugal, and the Netherlands in the quest of tracking and procuring documents pertaining to the Dutch Period in Ceylon, collecting several documents on the Portuguese and British periods as well. He immediately realized that he would have to compile similar volumes for those periods too.
The translations of the Dutch period documents were not easy. With the help of the former Government Assistant Archivist, S. A. W. Mattau and number of other scholars Fr. Perniola translated Dutch and other documents of the period. Documenting the correspondence and reports of the early Oratorian missionaries such as Fr. Joseph Vaz and Fr. Jacome Goncalvez were noteworthy contributions. These documents reveal the cordial relationship between the Kandyan kings and Oratorian missionaries as well as the moderate attitude taken by the Dutch for the benefit of the Catholics during and after Dutch-Kandyan wars. Fr. Perniola quite objectively shares the documents of the time the missionaries fell out with the Nayakkar kings over mistakes on their part. Accordingly, between 1983 and 1985, Fr. Perniola compiled three large tomes on the Dutch Period.
These volumes impressed not only Catholics but also non-Catholics as well. It contained documents that no one ever imagined would see the light of day. These included correspondence of Kandyan Kings, Dutch Governors, Viceroys, Papal Secretaries, missionaries, and others. Fr. Perniola translated them in such a way that the discerning reader would easily understand them. If there were inconsistencies or inaccuracies in the letters, he would state them in the footnotes and give a far more comprehensive detail of what mattered. His works were well supplemented by a carefully compiled glossary, bibliography, and index. Clearly, a researcher who bases his work on these documents compiled by Perniola, can easily profit from them. Fr. Perniola’s introductions to each book sums up his ability to elucidate a sophisticated and well research twist of history. He gave a balanced, objective analysis of the period, people, and events he dealt with, often being critical of the mistakes made by religious missionaries.
Between 1989 and 1991, Fr. Perniola published three volumes on the Portuguese period. They ranged from the years: Volume 1: 1505-1565, Volume II: 1566-1619, Volume III: 1619-1656
When the British arrived in Ceylon, the country was divided into the Kingdom of Kandy and the coastal region which was under colonial rule. The Catholic Church of Ceylon was a single province under Cochin. It was only in 1845 that the island was divided into two vicariates: the Colombo (South) and Jaffna (North) Vicariates. In 1883, Kandy was made a separate Vicariate. After the establishment of the hierarchy of the Catholic Church in Ceylon in 1887, Colombo became an Archdiocese and Jaffna and Kandy became Dioceses. Six years later, the Diocese of Galle and Trincomalee were established. This is the reason why Fr. Perniola compiled 13 volumes on the British Period alone. As those years were close to the present, the number of documents increased by leaps and bounds. Essentially, he had enough content to compile a book covering each year.
In the quest of translating old documents written in a manifold languages such Portuguese, Latin, Dutch, French and others, Fr. Perniola states:
“I try to make the translation readable. Those who wish to study the style of an author, ought to go to the original. Thus, in some way the Italian saying remains true: traduttore, traditore (a translator is a traitor!). But while I have made the translation readable, I have tried to be faithful to the meaning of the text.”
Each and every book by Fr. Perniola was well accepted. Hardly anyone has ever taken the hard road he had in documenting over 10,000 pages of the Catholic Church in Sri Lanka. It is indeed a gigantic contribution. The final years of his life were very challenging as some blocked Fr. Perniola from tracing important documents of the period as they felt challenged. Nevertheless, his final book was published in 2011, when he was 97 years old.
His efforts in documenting history and Pali grammar were barely recognized by the Catholic Church. No one he associated with realized the importance of what he had been diligently working on in the twilight of his life. However, on the verge of turning 100 years, the Royal Asiatic Society of Sri Lanka, of which Fr. Perniola was a member for nearly 70 years, awarded the prestigious Gold Medal of the Society which only a few scholars of yesteryear have been privileged to receive. This was a well-deserved recognition. Fr. Perniola continued writing short articles to the newspapers till he passed away in January 2016.
Fr. Perniola’s legacy will remain in the words and efforts of his very many books. There are many gaps yet to be covered and his 19 volumes on the Catholic Church would save years of research and money for the present and future scholar, for he had methodically included nearly everything relevant in these volumes. Essentially, if one owns these books, he or she has direct access to a well-set archive, supplemented by an index. Following are a few ideas and factors that can be derived after perusing Fr. Perniola’s books:
· The writing of an authoritative account of the history of the Catholic Church in Sri Lanka
· Supplementing local history of Sri Lanka
· The writing of biographies of individuals, accounts of congregations, institutions, events and dioceses
· The reconciliation of past errors and the celebration of triumphant moments in history
· Inter-religious, inter-racial dialogue
Features
The significance of “Control” in foreign relations
Foreign Relations are all about “Control” particularly in the context of Relations between Major Powers such as the USA, China and India and small sovereign States such as Sri Lanka. While in the case of such relations, benefits to both parties are inevitable, the need to do so is invariably driven by the national interests of the Major Powers because their interests far outweigh those of small States. This mismatch of interests is what calls for “Control” of relations by Major Powers
The advice to Sri Lanka by Foreign Relations experts thus far has been to balance challenges arising from such Relations, not realising that the compulsions driven by the interests of Major Powers are such that balancing by itself does not have the needed capabilities to overcome the consequences arising from Major Power Rivalries; a fact evidenced by the recent Middle East war.
For instance, the need for the USA to strengthen the capabilities of the Sri Lankan Navy is driven by the strategic location of Sri Lanka since it is the gateway to the Indo-Pacific. Notwithstanding such motivations, it cannot be denied that the infrastructure provided to Sri Lanka’s Navy was handy to meet internal challenges as it was during the final stages of the Armed Conflict to destroy arsenals of the LTTE out at sea and the capacity to meet both external and internal threats to and within Sri Lanka.
Similarly, one of China’s primary interests is its Belt and Road Initiative. Towards this end, China has established a solid foot print in Sri Lanka by building and owning solid infrastructure projects for 99 years and more, if it is in China’s interest. However, although benefits from such projects cannot be denied, the open question is whether their scale was established to suit China’s interests or sought by Sri Lanka to suit Sri Lanka’s interests. For instance, the offer to build a 200,000 barrels a day Refinery by Sinopec of China has more to do with serving China’s interests, in view of the decision by the Sri Lankan Government to expand the Refinery at Sapugaskanda to 100,000 barrels a day.
In the case of India, the issues are more complex arising from Sri Lanka’s proximity to India, the cultural and historical heritage shared by both and the presence of the Tamil community in both countries. Consequently, India is extremely conscious of the need to keep a sharp eye and “Control” developments taking place in Sri Lanka in respect of Sri Lanka’s relations with Major Powers. This concern is driven by the notion that the territorial security of India is dependent on Sri Lanka’s Relations with Major Powers; a concern that arises from India’s past territorial history where the territory of India was transformed from a motley group of Princely States into one unified sub-continent and then partitioned into two Nation States under the British Raj. Consequently, the present territory of India has been in existence only since its independence from Colonial Rule in 1947. Hence, the fear of history repeating itself is driven by internal compulsions and by external interventions.
US – SRI LANKA RELATIONS
Against the background of Geopolitical interests presented above, Sri Lanka adopted the Policy of Neutrality in 2019 and this Government continues to exercise and live by its Internationally recognised principles, as it did when Sri Lanka denied landing rights to US Aircraft during the Middle East conflict. Sri Lanka’s Foreign Minister stated that Sri Lanka was “always neutral” when he met the US Assistant Secretary of State for South and Central Asian Affairs to convey Sri Lanka’s appreciation for the assistance rendered to procure fuel during the Middle East crisis and for the maritime vessels and aircraft gifted to Sri Lanka (Daily News, June 23, 2026).
In the meantime, The Island has reported that the “US declares SLN its Indo-Pacific Partner” (June 25, 2026). A statement issued by the US Embassy in Colombo quotes the Assistant Secretary of State as having stated: “Today, we announced the delivery of US satellite communication technology to the Sri Lankan Navy, our Indo-Pacific partner: This secure, real-time connection—representing a transformational upgrade for the Sri Lankan Navy-– will be available aboard their entire fleet of offshore patrol vessels…” (Ibid).
There is no doubt whatsoever that these assets would collectively boost the capabilities of the SL Navy to “strengthen maritime domain awareness, improve operational coordination, support emergency response, help interdict vessels engaged in illicit trafficking etc.” (Ibid). However, the unilateral declaration by US that the SL Navy is a “Indo-Pacific Partner” of the US has NO validity unless such a declaration has the approval of the SL Government. Furthermore, such an approval by the SL Government would compromise its Policy of Neutrality to which the country has pledged.
Therefore, the declaration should be accompanied with a caveat, that being, that the partnership should NOT extend to the entirety of the Indo-Pacific but be limited to Sri Lanka’s Exclusive Economic Zone (EEC). It is only then that the SL Government is Internationally entitled to exercise its rights as a Neutral State, namely, to protect its territory under the UN Law of the Sea. Furthermore, considering the extent of Sri Lanka’s EEC in relation to the extent of the Indian Ocean, the Partnership would be proportionate.
CHINA – SRI LANKA RELATIONS
China’s interest is to consolidate its interests in its Belt and Road Initiative. Towards this end it has attempted to exercise “Control” over Sri Lanka by offering infrastructure projects of a scale that benefits China rather than Sri Lanka as evidenced by the example of the offer by Sinopec Refinery cited above. This example demonstrate that Sri Lanka should be faulted for accepting projects offered without question and when questioned, based on local evaluations of scale to meet Sri Lankan needs as in the case of the existing Refinery at Sapugaskanda, the scale of projects become significantly less. The lesson to be learnt from this experience is that no project offered should be accepted without question in respect of its suitability to Sri Lanka in all respects, if Sri Lanka is not to become a victim of self-inflicted debt traps.
INDIA –SRI LANKA RELATIONS
How India “Controls” Sri Lanka is by making Sri Lanka politically and economically vulnerable and dependent on India, not only through physical connectivity, but also by being a handmaiden in internal political arrangements where power is devolved to Provinces that are a threat to Sri Lanka’s territorial integrity (13th Amendment) and also by focusing development that benefit the Tamil community in Sri Lanka. The end result is to keep relations between communities in Sri Lanka on the “boil”, much against the interests of Sri Lanka to function as a united Nation State.
The proposal to connect Sri Lanka with India with under-water pipelines to transfer petroleum products from the Middle East and Power Grids would make Sri Lanka vulnerable and dependent on India as Germany was with Natural Gas from Russia when Nord-Stream I and II were sabotaged. Similarly, the road access through a Land Bridge connecting India and Sri Lanka would legalize access between the two countries that today takes place illegally because of the disparity in wages and livelihoods.
Despite such possible outcomes, there is a concerted effort by individuals and a body of NGOs who are of the opinion that it is in the best interests of Sri Lanka for Sri Lanka to hitch its wagons to the rising star of India. Others are grateful to India as the first responder to Sri Lanka at times of need, mindless of the weekly destruction of Sri Lanka’s marine resources etc. caused by thousands of fishing boats from India resorting to illegal fishing practices whose value over the years are beyond assessment.
CONCLUSIION
The reason for the recent conflict in the Middle East is all about “Control” of Nation States by Major Powers in pursuit of their Geopolitical interests. The need to “Control” Sri Lanka by the US is because of Sri Lanka’s location to the Indo-Pacific and by China because Sri Lanka is a vital link to its Belt and Road Initiative. On the other hand, Relations with India are influenced and guided by India’s obsession with the sustainability of its territorial integrity because that is what makes India a Major Power. The survival of Sri Lanka in such a complex background depends on how astutely Sri Lanka protects its Policy of Neutrality.
By Neville Ladduwahetty
Features
“Sir”: A prefix or a suffix in Sri Lanka?
The word “Sir” is classically and linguistically associated with Great Britain and His Majesty’s English Language. As an esteemed prefix, it generally refers to a Knight, but very strictly speaking, that is perhaps a rather narrow and restricted synonym. While a Knight of the British Empire is the most common type of knight people encounter today, Great Britain actually has several different orders of knighthood, as well as an ancient rank that does not belong to any such order at all.
When someone is dubbed a knight in Britain and referred to as “Sir” X, Y or Z, they generally fall into one of three categories. The first is a Knight Bachelor, undoubtedly the oldest rank. This is the most common form of knighthood awarded for public service, arts, or science. In that context, one should think of Sir Elton John, Sir Paul McCartney, or Sir Ian McKellen. It is not a part of an explicit “Order”, like that of the British Empire. It is the oldest mechanical form of knighthood, dating back to the 13th century under King Henry III. The recipients are simply styled as Sir, followed by the first name, such as Sir Ian, without any post-nominal letters like KBE or OBE attached to the end of their name.
The second is a Knight Commander of the Most Excellent Order of the British Empire (KBE). This is a specific group, established relatively recently in 1917 by King George V, to fill a gap for rewarding civilian and military effort during World War I. To qualify to be called “Sir” within this specific order, a man must be appointed as a Knight Commander (KBE) or a Knight Grand Cross (GBE).
The third is a group of Chivalric Orders, the so-called Elite and Ancient Orders. Several highly exclusive, ancient orders of knighthood sit much higher in precedence than the Order of the British Empire. These include the Most Noble Order of the Garter, the pinnacle of British honours founded in 1348, and scrupulously limited to the Monarch, the Prince of Wales, and only 24 other companion members. Then there is the Most Ancient and Most Noble Order of the Thistle, the highest chivalric honour in Scotland. The last of this group is the Most Honourable Order of the Bath; typically awarded to high-ranking military officers and senior civil servants.
The Summary Rule of this entire scenario is that every Knight of the British Empire (KBE) is a British Knight, but not every British Knight is a Knight of the British Empire. If you see a modern British knight who does not have military or diplomatic ties, odds are high that they are actually a Knight Bachelor.
With reference to the title of this presentation, now for the flip side of this, as we see things in our region of the globe. In Great Britain, it is the standard form of address to refer to a Knight as Sir John, Sir Ian etc. However, in Sri Lanka, as well as in the Indian sub-continent, very often people use the word “Sir” as a suffix or a postfix to honour someone and frequently use “X Sir”; the name followed by the word “Sir” as a suffix or postfix.
It is a fascinating linguistic oddity, and Sri Lanka is definitely not alone in this, and most definitely, we are second to none in that outlook. While using “Sir” as a suffix or postfix (e. g., De Silva Sir, Nihal Sir) completely cartwheels over the standard British etiquette, where “Sir” must strictly prefix a first name. This charming practice of using it as a suffix is actually widespread across South Asia and parts of Southeast Asia. It is a classic example of dialectal crossbreeding, where local grammatical structures and cultural norms go to the extent of rewriting even the rules of the standard English as a language.
In a very broad sense, this phenomenon is very definitely seen in the Indian Subcontinent (E.g. Sri Lanka, India, Bangladesh, Nepal, Bhutan and Pakistan). This is arguably where the “Name + Sir” phenomenon is largest and perhaps even the strongest. Across Sri Lanka, India and Bangladesh, you will constantly hear people refer to superiors, teachers, or public figures as Karu Sir, Vijay Sir, Sachin Sir, Shahrukh Sir, or Ahmad Sir, etc.
Then there is the Indian “Ji” Factor: In Indian languages like Hindi or Punjabi, it is a strict cultural taboo to call an elder or a superior by their bare name. People naturally append the respectful suffix “Ji” (e. g., Gandhi-ji, Sharma-ji). It is then no surprise at all that when switching to English, the Indian mind seamlessly swaps the local suffix Ji for the English honorific Sir, thereby turning Vijay-ji into Vijay Sir.
In Hong Kong, a very specific variation of this exists within the police force and civil service. Influenced by decades of British administration, mixed with Cantonese naming customs, junior officers and the public address superiors by their surname followed by “Sir”, such as “Wong-Sir” or “Chan-Sir“. There is even a universal colloquial generic term, “Ah-Sir“, used commonly to address male police officers or teachers.
In the Philippines, while the syntax is slightly different, the sheer density of “Sir/Madam, Ma’am” usage matches that of Sri Lanka. Filipinos deeply value hierarchical courtesy. While they might say “Sir Jason“, it is incredibly common to use “Sir” almost like a pronoun or a mid-sentence suffix punctuation mark when addressing superiors, bosses, or clients, to ensure that respect is suitably maintained conscientiously.
The mismatch between British English and South/Southeast Asian English comes down to how different native cultures view status and intimacy. In South Asia, especially in Sri Lanka, there is the Linguistic Tradition of the suffix, where an extension in the nation’s own language is inserted into a word to enhance its status. In languages like Sinhala (-thuma / –mahathmaya), in Tamil (-ayyah / –avargal), and in Hindi (-ji), respect is always attached to the end of a name. It simply means that forcefully bringing a sleek word that implies social deference to the front, like Sir John, feels syntactically peculiar or even inappropriate to a native speaker of these local languages.
The “First Name Dilemma” is another type of rather quaint occurrence. In the West, calling your boss simply “John” is seen as a gesture that is egalitarian, free and open. In South Asia, calling an elder or superior by their first name feels somewhat jarringly rude. Conversely, using just “Mr Perera” can also feel too cold, official and even distant. “Perera Sir” or “Silva Sir” strikes the perfect culturally mitigatory concession, as it maintains a warm, personal connection by using the surname while also overtly and safely conveying a layer of professional public respect by adding the word “Sir” as a suffix or a postfix.
Yet for all that, it is worth noting that fundamentally, all languages are symbolic expressions of human thought and human intelligence. Whether expressed as spoken, written or sign language, all dialects are means of human communication. The type of words like “Sir” that we use in the English Language and the real context in which they are used indicate our thoughts in our human intellect. When they are used appropriately, they reflect our commitment to uninhibited respect and even admiration. While the British people and even their Monarch might feel quite a bit confused to hear someone called “Perera Sir”, right across Sri Lanka and its neighbouring nations. Yet for all that, it is simply the most natural and fusion technique to bridge and integrate traditional deference and admiration with modern expressive English.
by Dr B. J. C. Perera
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent freelance correspondent.
Features
The Murder Room
Tales of Mystery and Suspense – 8
The Murder Room gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
I took several books with me when I went to England earlier this year, but as usual I read hardly any of them, finding enough and more of interest in the shelves of those I stayed with. My first stop was at New College, where, as on several previous occasions I stayed in what is known as the Bishop’s Room, on the topmost storey of the Warden’s Lodgings. Sadly, I shall not stay there again, for my friend who has been Warden there for a decade now, Miles Young, retires this year.
The bookshelves there have much of interest though on the last couple of occasions I have concentrated on the detective stories, which Miles says are not his, but came with the house. The second I read this time was by the generally workmanlike P. D. James, whose Adam Dalgliesh is in the long line of whimsical but efficient detectives that has Hercule Poirot at its head. Though I had not been impressed by the one novel I read, featuring James’ female detective, Dalgliesh, I liked it, and this novel confirmed my affection.
The Murder Room
gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
The other two trustees, his brother and his sister, obviously benefited from his death, for they promptly renewed the lease. The employees of the museum also clearly benefited, for they had all found some sort of refuge here. These included the caretaker/cleaner, who lived in a cottage on the premises, a manager who was unpaid but used the place for his research, the receptionist, who also looked after the flat at the museum which was used by the sister, and two volunteers plus a gardener’s boy.
The caretaker, Tally, came across the fire before discovery had been intended, for an evening class everyone knew she went to on Fridays had been cancelled. On her way in she was knocked off her bicycle by a speeding car, the driver of which stopped to make sure she was safe, before speeding off again. She manages then to summon everyone else, including Dalgliesh, who had visited the museum for the first time a few days earlier, brought by a friend who relished its strange attractions.
The museum has to be closed for a few days while investigations are carried out, but in the course of them the friend brings some transatlantic visitors, and when they are in the Murder Room a chest (in which a body had been supposed to have been hidden in Victorian times) is opened, and a body found there. That murder, the autopsy indicated, had taken place around the time of the first murder.
The body was that of a girl who had attended a finishing school part-owned by the Dupayne sister. When Tally, by chance, sees the man who had knocked her down, and identifies him as a Lord who was known for his philanthropy, Dalgliesh realises that there are wheels within wheels here. The Lord confesses that he belonged to a group that met for promiscuous sex in the flat, and that he had planned to meet the girl there but she had not turned up.
Lord Martlesham, when the girl failed to appear, thought he should get away after the fire broke out. It was then that he had bumped into Tally, and his stopping to make sure she was all right indicated that he could not have been the murderer. Dalgliesh then deduced that the murderer had seen the girl at the window of the murder room, from which she must have seen the preparations for the murder. That was why she too had been killed.
Dalgliesh then has a fair idea of who the murderer was, but in waiting for proof, he leaves room for yet another murder to happen. For Tally, who had been mulling over something said on the night of the murder, asking about the petrol that caused the fire, realized that she had not mentioned petrol herself. This happened on her way back to her cottage, and not having a phone herself she goes into the museum to call, and then gets back to her cottage and locks herself in.
But then she hears her cat howling and goes out to find him strung up. She cuts him down, but when she goes back to the cottage the murderer is waiting and knocks her down. That happens in the section called The Third Victim, but this is in fact a boy on a motorbike knocked down by the speeding car of the escaping murderer. So Dalgliesh is able to effect an arrest when he turns up as summoned, and fortunately is in time to resuscitate Tally and send her to hospital.
The reason for the murder and the identity of its perpetrator are then fairly straightforward, though the background to the second murder introduces an element of loose living that contrasts with the Victorian age, or at least the image it projected – undercut though that is by the murders highlighted in the Murder Room with their sexual overtones.
And there is another louche element in the adventures of the gardener’s boy, who lives with a Major who is homosexual, though he declares, truthfully it seems, that he was not attracted at all to the boy but had given him shelter because of his vulnerability. He is generally charming, but capable of rages, in one of which he knocked down the major, though he was forgiven. He had taken shelter with Tally, who was fond of him but decided she preferred to live alone, which was why she had sent him away the day before she was attacked.
The murdered brother was a psychiatrist, and it turns out that the mysterious weekends he spent away from his London home were spent at country inns, where he took long walks to clear his mind of the demons his practice kept bringing into it. His profession also contributed to his death, in addition to his standing in the way of the museum continuing to exist, for one of his patients, connected to the murderer, had set fire to herself.
Solid plotting, with all the loose ends tied up, of incidents and the bizarre cast of characters.
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