Features

In retrospect – Music and Dance in my life

Published

4 years ago

2022/09/18

By Dr Nihal D Amerasekera

Music and dance charts my life from its early days. The very first song I was taught to sing, as a skinny kid of six, was the national anthem for Ceylon. It was for the forthcoming Independence Day celebrations on February 4, 1948. I sang it with a group of children at school. Then I was far too young to appreciate the meaning of the poignant lyrics and the nuances of the appealing melody. The true significance of the event was lost in the visual revelry and jubilation. Just like the memorable Day, this brilliant composition by Ananda Samarakoon will be remembered and treasured forever.

My generation were fortunate to have spent our childhood in the immediate aftermath of independence. We were now out of the shackles of colonial rule. One hundred and thirty three years of British rule had left an indelible mark on Ceylonese society. We emulated the British. Their ways infiltrated every aspect of the lives of the privileged class. In the early years that followed we enjoyed the best of both worlds. There was law and order. Independence of the judiciary was sacrosanct. Society was free of unconcealed corruption. We were the envy of the world.

When I was growing up what I saw around me had a tremendous and lasting impression on my life. My parents were in Kegalle in the early 1950’s. There were many British “up country” Planters still around. The Planters’ Club was the hub for all social events in the district. This was the watering hole for the British planters and for our own Brown Sahibs. Those were the days of formal and dignified ballroom dancing. The fox trots, quick steps and waltzes were the dances in vogue. Dancing on Saturday nights kept the members entertained. These close encounters fuelled by booze in a dimly lit dance hall often gave rise to malicious gossip and mischievous innuendo. I was merely an innocent witness.

My father was a government servant and was transferred every four years. He served his time far away from Colombo. My childhood was spent in rural Nugegoda in the early 1950’s in a modest unostentatious house owned by my grandparents. I had several cousins for company. This was like a boarding house without the strict regimentation. Growing up together our lives were littered with lots of laughter and some tears. Evenings were great fun. My aunt played the guitar and made us sing the Sinhala music of the period. We also sang the popular European operatic arias and Neapolitan favourites like Santa Lucia. We entertained the visitors with our singing and loved the applause and the sweets that followed.

In those days it was the radio that provided the entertainment. Radio Ceylon and its commercial arm popularised both Ceylonese and Western music. Lama Pitiya was one of my earliest recollections of a Sinhala children’s program. This was brilliantly presented by Karunaratne Abeysekera. There were plenty of stories and music. Artistes like Indrani Wijebandara and Chandra Cabraal produced wonderful entertainment. The Radio Ceylon English service too had some fine announcers who brought the music of that era to life. Hit Parade and Sunday Choice had an enormous following.

When I was at Wesley College my love of music prevailed. I joined the school choir. Then much of it were hymns at Sunday school and at church. They were solemn pieces of music with fine old melodies. There was music for every human event from cradle to grave. Carol Services during Christmas were a colourful event in the school calendar. Singing together as a group was fun and this promoted lasting friendships. We formed barbershop quartets singing “African American spirituals” in four-part harmony. We performed Operettas at school. They were immensely exciting times.

As teenagers, our generation became part of the music revolution of the mid 1950’s. The slow music of the crooners like Bing Crosby gave way to the intoxicating rhythm and the stirring beat of Bill Haley and the Comets. I well remember seeing Rock Around the Clock at the Savoy. The music was rousing and electrifying. I watched in awe and amazement the craze that unfolded amongst teenagers in Colombo. Every Tuesday night the radio programme called the “Hit Parade” played the most popular music of the week and we all gathered round the Rediffusion set.

When the famous leader of an American Jazz band, Duke Ellington, visited Ceylon in 1955 he played in an airport hangar in Ratmalana. The school took us for this thrilling performance. I remember him play that magical piece “The syncopated clock”. It was in 1956 the film “High Society” with Louis Armstrong and Frank Sinatra brought jazz into my life giving it a new dimension. Dixieland Jazz began in New Orleans. It was characterised by the freedom of improvisations. The strumming of the banjos gave Dixie that distinctive style and feel.

In my teenage years parental influence was overpowering. It was not until I entered the Faculty of Medicine that I saw freedom. The excitement and the pleasure of dancing has no equal. The pounding rhythms drove us all into a frenzy. Being so close to female company in such subdued lighting heightened our sexual desires and sent our pulse racing. It was at University I learnt to combine the rhythmic music and the twirl and swirl of the gyratory dancing. The University calendar had many dances held at its halls in Reid Avenue. It was here the students showed off their ability to dance. Alcohol provided the confidence and lubricated the joints while the hormones did the rest. There was the inevitable baila session to end the night. They were wonderfully exciting years.

In the Faculty of Medicine exams came and went with monotonous regularity and soon it was all over. As hospital interns, onerous on-calls and busy schedules filled our days and nights. I was then working in Kurunegala. There were gatherings and dances at the Social Clubs. Many parties were held in the House Officers Quarters. We entertained ourselves in the evenings with bawdy songs and naughty limericks to find release from the tensions of day.

In the 1950’s and 60’s the music of Jim Reeves, Elvis Presley and Cliff Richards hogged the airwaves. They were the heady days of our youth. The Beatles with their thunderous drums, screaming vocals and the blistering guitars kept our feet tapping. I remember them for their irresistible irreverence. The ballads too made a return. This rather soulful music was made popular by Englebert Humperdink and Tom Jones.

After emigrating to the UK, family and career took precedence and dancing went on the back-burner. There were parties and dances in hospital during Christmas and on special occasions when it was mostly sedate and proper. However my love of music remained strong. I listened to the old Sinhala songs and also the Western music of the day of Eric Clapton and David Bowie.

With the passage of years, I gradually moved away from the noise and mayhem of loud music. Classical music became my first love. After retirement I moved back to the big city. London is the Mecca for music lovers. Now I live 20 minutes walk away from the Royal Academy of Music and easy striking distance of the Royal Albert Hall and the Royal Festival Hall. These venues have classical music events everyday. Music now fills my life and I have no words to describe the peace and contentment I feel.

Since its origins in 15th Century Italy, Ballet has captured the imagination of audiences worldwide. Breath-taking choreography and graceful movements make it so pleasing to watch. I see most ballets on TV but see some of them live in London. Rudolph Nureyev and Margot Fonteyn are recognised as the best dances of the 20th century. Much has been written about their sad lives and their tragic deaths away from the spotlight.

The Opera is not for everyone. Much of the old operas are in Italian and the stories are hard to follow. They require much homework to read up about the story. Operas of Puccini and Verdi are popular for their fine music. Georges Bizet’s “The Pearl Fishers” is set in ancient Ceylon. Although not as famous as “Carmen” which he wrote 10 years later I like the former for its connection to my homeland.

Retirement gave me the time to travel the world. One of the best trips was to South America. Watching the Tango danced by professionals in El Viejo Almacén in Buenos Aires, Argentina was simply a magical experience. The Tango is a mesmerizingly beautiful dance. Its elaborate movements relate a story. The tango music is a mix of Spanish, African and South American rhythms that became popular in the 19th century. This music and the dance initially began in brothels and its movements show the titillations of the ladies and the fire in the belly of their clients. Soon the Tango caught the imaginations of the people and began to be accepted by high society in Buenos Aires.

Despite the 42 years in exile, I had brought with me memories of life in old Ceylon. Listening to the music from back home is always an emotional journey and a reminder of those places and the people. The music of Sunil Santha, Chitra and Somapala from my childood days in Nugegoda have a certain timeless quality. Then CT Fernando, Sanath Nandasiri, Amaradeva and Victor Ratnayake from those later years will always be with me. When I was young, Hindi music was ever present in the tea boutiques and roadside cafes all over Colombo. It was my grandfather who introduced me to Hindi films.

I still own a fine collection of Lata Mangheskar, Mohammed Rafi and Asha Bhosle songs to remind me of those years in Sri Lanka. I was an avid filmgoer in my youth and saw many of the Sinhala films right from the old BAW Jayamanne’s “Broken Promise” and “Kela Handa” to the later films of Lester James Peiris. Their music have a special appeal and pride of place in my memory. Rukmani Devi and Mohideen Beig sang some unforgettable songs. Their haunting melodies and beautiful lyrics will always remain with me. Many of the old favourites have been revived by younger singers with a faster beat and modern instruments. I love these new versions. They indeed have breathed new life into the old.

Baila entered our mainstream culture when the likes of Wally Bastian, Patrick Denipitiya, MS Fernando and others made it popular by their live performances on stage and on radio. This music had tremendous appeal with its pulsating beat which is an invitation to dance. The love of baila with the lively music and the rhythmic dancing is a constant reminder of my medical student days.

Music and dance have been a large part of my life. It has given me immense pleasure and continues to do so today. On looking back I feel deeply sentimental of those years gone. I recall with nostalgia the innocence of those times without the endless scrutiny of social media. At last I have now learnt to acknowledge the foresight, prudence and judgement of my parents to keep me on the straight and narrow. They have given me a fine all round education to appreciate the good things in life. May their Souls Rest in Peace.

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Features

Power crept into the Sangha and is now tearing it apart

Published

21 hours ago

2026/06/5

Thilina Walpola

A file photo of Buddhist monks engaged in a protest

For more than a century, Sri Lankan society has lived with a quiet contradiction at the heart of its religious life. On the one hand, the Buddhist monk is revered as the embodiment of moral discipline, selfrestraint, and renunciation. On the other, the modern monk has become a public figure, political actor, administrator, media personality, and in some cases power broker whose influence extends far beyond the temple. This contradiction has been tolerated, even celebrated, for decades. But recent events, most notably a widely publicised case involving a senior monk accused of grave moral misconduct, have forced the country to confront a painful truth: the institutional conditions that make such scandals possible are not new. They are the predictable outcome of a long historical process that H. L. Seneviratne described with remarkable clarity in The Work of Kings. The moral deterioration visible today is not an aberration. It is the culmination of a centurylong transformation in the identity, function, and authority of the Sangha.

To understand how we arrived at this moment, it is necessary to revisit the argument Seneviratne made nearly three decades ago. His thesis was simple but profound: the modern Sri Lankan monkhood has taken on the ‘work of kings.’ By this he meant that monks, instead of confining themselves to the renunciant life prescribed by the Vinaya, have assumed the secular responsibilities once associated with precolonial kingship, such as protecting the religion, organising society, guiding the nation, and enforcing moral order. This shift, he argued, was not a natural evolution of Buddhist tradition but a modern invention shaped by colonialism, nationalism, and the anxieties of a society struggling to redefine itself in the face of foreign domination. The monk became a symbol of national identity, a guardian of cultural authenticity, and a leader in the struggle for political autonomy. In the process, the boundaries that once separated the monastic from the worldly began to dissolve.

Transformation

The consequences of this transformation were not immediately visible. For decades, the activist monk was celebrated as a patriot, a reformer, and a moral guide. His involvement in education, social welfare, and nationalist mobilisation was seen as a necessary response to colonial pressures and missionary competition. But beneath the surface, the foundations of monastic discipline were slowly eroding. The Vinaya, which had served for centuries as a rigorous framework for regulating monastic life, was increasingly overshadowed by the demands of public engagement. The communal structures that once ensured accountability, senior supervision, collective confession, and the daily rhythms of monastic routine, were weakened by the pressures of modernity. Monks who travelled constantly, managed institutions, or lived independently in urban temples found themselves outside the traditional systems of oversight that had long protected the integrity of the Sangha.

Scandal

It is within this historical context that the recent scandal must be understood. The case shocked the nation not only because of the severity of the allegations but because it shattered the public’s assumption that the monkhood remains a bastion of moral purity. Yet the shock itself reveals a collective denial. For years, Sri Lankan society has been aware, sometimes quietly, sometimes openly—of the growing gap between the ideal of the monk and the realities of modern monastic life. Stories of misconduct, financial irregularities, political manipulation, and abuse of authority have circulated with increasing frequency. But each incident has been treated as an isolated failure, a personal weakness, or an unfortunate exception. What has been missing is recognition that these incidents are symptoms of a deeper structural problem.

Seneviratne’s analysis helps illuminate this problem. When monks take on the work of kings, they inevitably enter domains of power that expose them to temptations the Vinaya was designed to avoid. Handling money, managing institutions, cultivating political patrons, and exercising authority over laypeople create opportunities for ego, ambition, and moral compromise. The monk who becomes a public figure is no longer shielded by the anonymity and humility of the renunciant life. Instead, he becomes a celebrity, a leader, and in some cases an object of uncritical devotion. This elevation brings with it a dangerous form of immunity. Laypeople who revere a monk for his public achievements may hesitate to question his behaviour. Politicians who rely on monastic support may protect him from scrutiny. The media, which often treats monks as moral authorities, may be reluctant to investigate allegations that challenge the sanctity of the robe.

The recent scandal illustrates how these dynamics can converge. The monk at the centre of the case was not an obscure figure. He was a respected preacher, charismatic leader, and head of a prominent institution. His public image was built on years of service, teaching, and community engagement. Yet it was precisely this public stature that allowed him to operate without meaningful oversight. The institutional structures around him, administrators, lay supporters, and junior monks, were either unwilling or unable to challenge his authority. The very qualities that made him a respected figure in the eyes of the public also made him untouchable within his own institution. When allegations finally emerged, they revealed not only personal wrongdoing but a systemic failure of accountability.

Failure that is not unique

This failure is not unique to one temple or one monk. It reflects a broader pattern within the modern Sangha. As monastic institutions have grown in size, wealth, and influence, their internal governance has struggled to keep pace. Many temples operate as semiautonomous entities controlled by a single monk or a small group of monks. Financial transparency is limited, administrative oversight is weak, and the mechanisms for addressing misconduct are often informal or ineffective. The traditional structures of monastic discipline, such as the Sangharama procedures for adjudicating offences, are rarely used in modern contexts, partly because they require collective participation and partly because they are illsuited to the complexities of contemporary institutional life. In practice, this means that monks who wield significant authority can act with little fear of internal sanction.

The politicisation of the Sangha has further complicated matters. Since the midtwentieth century, monks have played an increasingly prominent role in electoral politics, nationalist movements, and public policy debates. This involvement has given them access to political networks that can be mobilised to protect their interests. It has also created a culture in which monks are valued not for their adherence to the Vinaya but for their ability to influence public opinion, mobilise voters, or lend moral legitimacy to political causes. In such an environment, the monk who is politically useful may be shielded from criticism, while the monk who adheres strictly to the renunciant ideal may find himself marginalised or ignored.

The result is a profound distortion of monastic identity. The monk who once sought liberation from worldly attachments is now encouraged to cultivate influence, authority, and public recognition. The monk who once lived under the strict supervision of senior elders now operates in a world where independence is celebrated and oversight is minimal. The monk who once relied on laypeople for basic sustenance now controls vast resources, manages institutions, and commands the loyalty of thousands of followers. This inversion of traditional roles has created a fertile ground for moral deterioration.

Yet it would be a mistake to interpret this deterioration as evidence that the Sangha as a whole is corrupt. Many monks continue to live lives of remarkable discipline, humility, and spiritual dedication. In remote forest monasteries, small village temples, and meditation centres across the country, monks quietly uphold the ancient ideals of the renunciant life. They are not the ones who appear on television, lead political rallies, or manage large institutions. Their work is invisible, their influence subtle, and their commitment unwavering. The crisis facing the Sangha today is not a crisis of individual morality but a crisis of institutional identity. It is the product of a centurylong transformation that has blurred the boundaries between the monastic and the secular, the spiritual and the political, the renunciant and the worldly.

If Sri Lanka is to address this crisis, it must begin by acknowledging the structural nature of the problem. The temptation to treat each scandal as an isolated incident must be resisted. Instead, the country must confront the uncomfortable reality that the modern configuration of monastic life is fundamentally at odds with the principles of the Vinaya. The Sangha cannot simultaneously function as a political force, a social service provider, a media institution, and a spiritual community without compromising its integrity. The more monks are drawn into the world, the more vulnerable they become to the moral dangers that the Buddha warned against.

Reform, therefore, must focus not only on punishing individual offenders but on rethinking the institutional structures that enable misconduct. This includes strengthening internal governance, enhancing financial transparency, restoring the authority of senior elders, and reestablishing the communal practices that once ensured accountability. It also requires a broader cultural shift in how laypeople relate to monks. Blind devotion must give way to informed respect. Reverence must be balanced with responsibility. The robe must be honoured, but it must not be used as a shield against scrutiny.

Seneviratne’s work offers a valuable starting point for this rethinking. His analysis reminds us that the crisis facing the Sangha is not the result of moral decline alone but of historical forces that reshaped the identity of the monkhood. By tracing the evolution of the activist monk, he shows how the Sangha became entangled in the political and social structures of the modern nationstate. This entanglement has brought both benefits and dangers. It has allowed monks to play important roles in education, social welfare, and national development. But it has also exposed them to the corrupting influences of power, wealth, and public acclaim.

The challenge now is to disentangle the Sangha from these influences without undermining its ability to serve society. This will not be easy. The activist monk has become deeply embedded in the cultural and political fabric of the country. Many laypeople expect monks to be leaders, reformers, and guardians of national identity. Politicians rely on monastic support to legitimise their agendas. Media institutions depend on monks for content, commentary, and moral authority. Reversing this trend will require a collective effort from monks, laypeople, and political leaders alike.

Ultimately, the future of the Sangha depends on its ability to reclaim the renunciant ideal that lies at the heart of Buddhist monasticism. This does not mean withdrawing from society entirely, but it does mean reestablishing the boundaries that protect the monk from the dangers of worldly involvement. It means recognising that the true strength of the Sangha lies not in its political influence or institutional power but in its moral authority, its spiritual discipline, and its commitment to the path of liberation. The recent scandal, painful as it is, may serve as a catalyst for this reevaluation. It has exposed the vulnerabilities of the modern monastic system and forced the country to confront the consequences of a centurylong transformation.

To understand how the Vihara Devalegam Act relates to the perceived moral deformation of the clergy, it is necessary to examine how property management, state law, and monastic discipline intersect in the modern era. Historically stemming from the Buddhist Temporalities Ordinance No. 19 of 1931, this act serves as the primary legal framework governing the ‘temporalities’—meaning the secular wealth, extensive landholdings, and material donations belonging to Buddhist temples and shrines. While ancient kings granted these vast tracts of land to support the monkhood’s spiritual pursuits, the modern codification of this law has inadvertently fostered a system where property rights frequently supersede spiritual accountability.

The core of the crisis lies in the commercialisation of the monastic order that this legal framework enables. By treating temple lands as economic assets and vesting absolute administrative power in individual chief monks or lay trustees, the act has contributed to the rise of what critics term a monastic middle class. Access to vast, unregulated financial resources, rent from lands, and corporate donations has fundamentally shifted the focus of certain segments of the clergy away from the traditional path of worldly renunciation and spiritual guidance. Instead, it has driven a preoccupation with business investments, the accumulation of private capital, and luxury lifestyles, which deeply alienates a public looking to the Sangha for moral leadership.

The institutional flaws embedded in the Vihara Devalegam Act find a stark, real-world manifestation in the recent criminal case involving Venerable Pallegama Hemarathana Thero. As the chief priest of Anuradhapura and the custodian of the Atamasthana—the eight highly venerated Buddhist shrines, including the sacred Jaya Sri Maha Bodhi—Hemarathana Thero occupied one of the most powerful and wealthy positions within the Sri Lankan Sangha. His arrest on charges of sexual abuse of a minor girl perfectly illustrates how the structural defects of the Act facilitate not only moral decay but also the systemic obstruction of justice.

The core of this intersection lies in the vast, unaccountable wealth generated by the temporalities of the Anuradhapura shrines. Under the Vihara Devalegam Act, the chief custodian exercises immense, virtually unchecked control over temple revenues, state-backed land management, and millions of rupees in daily donations from millions of global pilgrims. It is precisely this immense financial liquidity that enabled the alleged deployment of vast sums of money to the victim’s family.

Furthermore, the situation underscores the profound policy failures cited regarding the helplessness of the monastic hierarchy and state enforcement. When child protection authorities initially attempted to act, the National Child Protection Authority noted severe delays and institutional resistance, stating they practically had to force the police to execute the arrest. The monk’s immediate retreat to a private hospital in Colombo upon the advancement of the criminal probe, followed by his release on bail, mirrors the exact loop described where wealthy monastics deploy high-priced legal defence teams funded directly or indirectly by their institutional positions. Because the Vihara Devalegam Act does not provide a mechanism for the immediate, unconditional forfeiture of temporal administrative rights upon a criminal indictment, the accused retains his structural power throughout the legal process. The Pallegama Thero scandal stands as definitive proof that without a fundamental overhaul of how temple wealth is legally governed and disciplined, the material benefits guaranteed by ancient temporalities will continue to shield the worst elements of moral deformation from the rule of law.

If Sri Lanka can learn from this moment and if it can recognise the structural roots of the crisis and commit to meaningful reform, then the Sangha may yet emerge stronger, more disciplined, and more faithful to its ancient ideals. But if the country continues to treat each scandal as an isolated failure and if it continues to ignore the deeper institutional problems that Seneviratne identified, then the moral deterioration we see today will only deepen. The work of kings, when performed by monks, carries a heavy price. It is time to decide whether that price is worth paying.

by Professor Amarasiri de Silva

Features

Kondachchi wind farm and battery storage project to boost energy security, says Power Ministry Secretary

Published

21 hours ago

2026/06/5

Thilina Walpola

The Power and Energy Ministry’s drive towards energy security and renewable energy expansion received a major boost yesterday with the signing of a tripartite cooperation agreement for the development of the 150 MW Kondachchi Wind Power Project and an integrated Battery Energy Storage System (BESS) in Mannar.

The agreement was signed at the Ministry of Power auditorium under the patronage of Power Minister Anura Karunatilaka and Deputy Power Minister Arkam Ilyas.

Speaking at the event, Ministry Secretary G. M. R. D. Aponsu described the project as a transformative investment that would strengthen the country’s electricity network while supporting Sri Lanka’s transition towards cleaner energy sources.

“The Kondachchi Wind Power Project represents a significant milestone in Sri Lanka’s renewable energy journey. By combining large-scale wind generation with advanced battery energy storage technology, we are creating a more resilient and reliable power system capable of meeting future energy demands while reducing dependence on imported fossil fuels,” Aponsu said.

The project will be developed at Silavathurai in the Kondachchi area of Mannar on lands owned by the Sri Lanka Cashew Corporation. It is expected to utilise some 31 modern wind turbines with a total installed capacity of at least 150 MW.

Aponsu said the inclusion of an integrated battery storage facility would help address the variability associated with wind power generation and ensure stable electricity supply to the national grid.

“The battery energy storage component is a key feature of this project. It will enable the efficient integration of renewable energy into the grid and enhance overall system stability, which is essential as Sri Lanka increases the share of renewables in its energy mix,” he said.

According to the Ministry, the wind farm is expected to generate nearly 525 gigawatt-hours of electricity annually, significantly reducing the country’s expenditure on imported fuel and strengthening national energy security.

The project is also expected to contribute to Sri Lanka’s climate commitments by reducing carbon dioxide emissions by an estimated 372,750 tonnes annually.

“This investment delivers both economic and environmental benefits. It will reduce greenhouse gas emissions, support sustainable development objectives and help Sri Lanka move closer to achieving its renewable energy and climate targets,” Aponsu noted.

The project will be implemented under a Public-Private Partnership (PPP) arrangement using the Build, Own and Operate (BOO) model. The Asian Development Bank is providing technical and financial advisory support through its Transaction Advisory Services programme.

The signing ceremony was attended by Pradeep Perera, Chairman of the National System Operator (Pvt) Ltd., and Takeyo Koike, Head of Market Development and Public-Private Partnership Division of the ADB, among other distinguished guests.

The Ministry said comprehensive Environmental Impact Assessments and avifaunal studies have been undertaken to ensure minimal impacts on bird populations, nearby communities and agricultural lands. A dedicated 220-kilovolt transmission system will also be constructed to connect the project to the national grid.

“The Kondachchi Wind Farm is a strategic national project that will help secure Sri Lanka’s energy future while accelerating the country’s transition towards sustainable and affordable electricity generation,” Aponsu said.

Energy sector experts view the project as one of the most important renewable energy initiatives currently being pursued in Sri Lanka, combining utility-scale wind generation with modern energy storage technology to enhance grid reliability and long-term energy sustainability.

By Ifham Nizam

Features

Saudi Arabia sets new benchmark in Hajj management as 1.7 million pilgrims complete sacred journey

Published

21 hours ago

2026/06/5

Thilina Walpola

Ambassador Al-Kahtani

Interview with Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka

Saudi Arabia has once again demonstrated its unparalleled capacity to manage one of the world’s largest annual religious gatherings, with this year’s Hajj pilgrimage concluding successfully despite extreme temperatures and the immense logistical challenge of accommodating more than 1.7 million pilgrims from around the world.

In an exclusive interview with The Island, Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka, described the 2026 Hajj season as a resounding success, crediting the achievement to the visionary leadership of the Custodian of the Two Holy Mosques, His Royal Highness the Crown Prince and Prime Minister, and the coordinated efforts of multiple government agencies working around the clock to serve pilgrims.

The Ambassador noted that nearly 3,500 Sri Lankan pilgrims participated in this year’s Hajj under the quota allocated to Sri Lanka, benefiting from enhanced healthcare services, sophisticated crowd-management systems, expanded shaded areas and cutting-edge digital solutions introduced by the Kingdom.

With Saudi Arabia continuing to invest heavily in infrastructure, technology and pilgrim services under Vision 2030, Ambassador Al-Kahtani said the Kingdom remains committed to ensuring that pilgrims from around the world perform their religious duties in safety, comfort and tranquility.

The Saudi envoy also highlighted the growing partnership between Saudi Arabia and Sri Lanka, emphasising expanding cooperation not only in Hajj affairs but also in trade, investment, education, culture and institutional exchanges.

Following are excerpts of the interview:

Q: How do you assess this year’s Hajj season?

Ambassador Al-Kahtani: This year’s Hajj season was a resounding success, thanks to the Almighty Allah and the integrated efforts of the government of the Kingdom of Saudi Arabia, led by the Custodian of the Two Holy Mosques and His Royal Highness the Crown Prince and Prime Minister. This success was reflected in the efficiency of crowd management, the quality of services provided to the Hajj pilgrims and the effective coordination among the various relevant authorities, which enabled pilgrims to perform their rituals in an atmosphere of security, tranquility and ease.

Q: How many Sri Lankan pilgrims performed Hajj this year?

Ambassador Al-Kahtani: The number of Hajj pilgrims from the Democratic Socialist Republic of Sri Lanka reached approximately 3,500, within the quota allocated to Sri Lanka for this season.

Q: Are there any discussions regarding increasing Sri Lanka’s quota in the future?

Ambassador Al-Kahtani:Hajj quotas are determined according to approved regulatory mechanisms that take into account a range of considerations. The relevant authorities in the Kingdom continue to study various aspects related to developing Hajj services and accommodating the allocated numbers for all countries, in coordination with the concerned parties.

Q: What were the most prominent special arrangements implemented this year?

Ambassador Al-Kahtani: The operational plans for this season focused on enhancing the safety and comfort of the Hajj pilgrims, especially given the climatic conditions and high temperatures. Measures included expanding shaded areas, increasing water distribution points and enhancing health and ambulance services, in addition to developing the transportation system and traffic management within the holy sites.

Q: What are the most prominent digital systems and smart services that were provided?

Ambassador Al-Kahtani:The Kingdom continues to implement its digital transformation objectives for the Hajj and Umrah system. The scope of electronic services offered through the Nusuk platform and application has been expanded, along with the development of digital systems for issuing permits, managing crowds, guidance and health services. This contributes to increasing the efficiency of services and improving the pilgrim’s experience at all stages of their journey.

Q: How were the challenges of overcrowding and heat addressed?

Ambassador Al-Kahtani: The relevant authorities adopted an integrated crowd-management system based on modern technologies and real-time data analysis. This was coupled with intensified health-awareness campaigns, expanded organised movement routes and increased deployment of field, medical and emergency teams. These measures support the safety of the Hajj pilgrims and reduce the risks associated with crowd density and climatic conditions.

Q: Were there special services for the elderly and sick?

Ambassador Al-Kahtani: Yes. The Kingdom paid special attention to the elderly and people with special health needs by providing specialized medical services, assistive transportation and facilities equipped to meet their needs, in addition to field teams working to provide humanitarian support and necessary healthcare throughout the Hajj period.

Q: How successful was the Kingdom in combating irregular Hajj permits?

Ambassador Al-Kahtani: The relevant authorities in the Kingdom continued to rigorously implement the regulations and instructions governing Hajj, utilising modern technologies and advanced monitoring procedures to reduce violations related to irregular Hajj. These efforts contributed to enhancing the safety of pilgrims, improving crowd-management efficiency and maintaining the smooth flow of movement within the holy sites.

Q: How would you describe Saudi-Sri Lankan cooperation in organising Hajj?

Ambassador Al-Kahtani: Cooperation between the Kingdom of Saudi Arabia and the Republic of Sri Lanka is characterised by continuous and constructive coordination in all matters related to Hajj. The relevant authorities in both countries work jointly to ensure the provision of the best services for Sri Lankan pilgrims and enable them to perform their rituals with ease and peace of mind.

Q: How many Hajj pilgrims were there globally, and what were the main challenges?

Ambassador Al-Kahtani: According to official statistics, the number of Hajj pilgrims this year reached 1,707,301 from various countries around the world. The main challenges included managing large crowds, ensuring public safety and providing health, transportation and accommodation services within a specific geographical and temporal scope. These challenges were addressed through advanced and integrated operational plans, which contributed to the smooth and successful completion of the Hajj season.

Q: Are there any future expansion projects?

Ambassador Al-Kahtani: The Kingdom continues to implement strategic development projects within the framework of Vision 2030, including developing the infrastructure in Makkah and the Holy Sites, and enhancing transportation networks and smart services. This contributes to raising the quality of services provided to pilgrims and Umrah performers and improving their long-term experience.

Q: How are Saudi-Sri Lankan relations strengthened outside the context of Hajj?

Ambassador Al-Kahtani: Relations between the Kingdom of Saudi Arabia and the Republic of Sri Lanka are witnessing continuous development in many areas, including political, economic, trade, cultural and educational cooperation, in addition to developing exchanges between institutions and the private sector. This reflects the two countries’ keenness to strengthen the bilateral partnership and achieve common interests.

Q: What message would you like to convey to Sri Lankan Muslims?

Ambassador Al-Kahtani: We extend our sincere congratulations to the Hajj pilgrims who have completed their Hajj rituals, and we ask Almighty Allah to accept their pilgrimage. We also assure Muslims in Sri Lanka that the Kingdom of Saudi Arabia places serving the Two Holy Mosques and the guests of Almighty Allah at the forefront of its priorities and continues to develop the Hajj and Umrah system to achieve the highest standards of quality and safety.

By Ifham Nizam