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My beginnings at Pallansena and how my parents and the village influenced my life

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Our Lady of Seven Sorrows Church, Pallansena

The Merril. J Fernando autobiography

Excerpted from The Story of the Ceylon Teamaker

Ninety-three years ago – in 1930 – I was born to a middle class family in the village of Pallansena, as the youngest of the six children of Harry and Lucy Fernando. My sister, Agnes, was the eldest and then came brothers Lennie and Pius, followed by sisters Doreen and Rita. My family roots can be traced back to this village where, from the time of my great-grandparents, ours had been a leading family.

Pallansena is situated about 15 kilometres north of the Colombo International Airport. Many decades ago, long before the airport was even thought of, it was a small village of about 100 closely-knit families. As common to such villages then, most of the families were connected to each other, either through blood or marriage. Irrespective of such connections, all those who lived in the village comprised one large family, held together by religious and cultural commonalities, shared responsibilities, and concern for one another.

Pallansena is no longer a village though, having gradually been overwhelmed by the urbanization and commercialization that is changing the charming landscape of this country, all over. That once-serene rural community is now a crowded suburb of the more densely-populated Kochchikade. The land on either side of the road that I, as a child, used to walk along on my way to the Pallansena village school, was lined with coconut plantations. Today, only a few scattered patches of coconut remain.

Much of the old plantation land is now built over, with modern residences, shops, hotels, and guest houses. In the village of Pallansena itself, most of the graceful old houses with wide verandahs and central courtyards, set deep in large, tree-laden gardens, have disappeared. Instead, unlovely facades of brick, glass, and concrete with barred windows line the roads on both sides.

Many of the houses then, large and small, had intricate wooden trellis frontages, which gave privacy but did not hinder ventilation. These have now been replaced by featureless iron and masonry grills. The very few old houses that remain still evoke memories of a vanished appeal. However, unlike in my youth, they too are now surrounded by high parapet walls and, therefore, rarely seen.

The Maha Oya and the Hamilton Canal which flows into it, in my youth clearly visible through the trees, and the houses which lined the gravel road running past the Our Lady of Seven Sorrows Church, have been obscured by row upon row of buildings. The once-pristine surface of the water and the clean, sandy banks, lined with rushes and other water plants, are today littered with imperishable plastic debris.

Instead of the weathered, light wooden canoes and rafts which used to be drawn up on the banks, far apart from each other, hundreds of garishly-coloured fibre-glass motor boats are anchored, shoulder to shoulder and bow to stern, at the edge of the water. The muted splash of wooden oars has been replaced by the clatter of high-powered outboard motors, rudely cleaving the surface. The broad-beamed padda boats with sloping cadjan canopies, steered by weather-beaten boatmen wielding long wooden poles, transporting both cargo and people, were another common feature along the canal in my early youth. They too disappeared many decades ago.

In my youth the community co-existed in gentle harmony with its surroundings. But, today, the unforgiving influence of commercial prosperity has been imposed on a once-tranquil society. Signs of affluence are visible and numerous, but they have come at a heavy price, which has been paid by a vulnerable environment.

Formative influences

Pallansena, like most villages on the western coast then, especially north of Colombo, was almost entirely Catholic, the result of the Portuguese influence, which first made its presence felt in Ceylon at the beginning of the 16th century. Religion was both a powerful unifying and guiding force and all families were raised on the strict spiritual principles of the faith. The Parish Priest was a man of great authority in the community, a sort of a benevolent dictator, a feature common to all such societies.

The village church used to be the centre of both religious and social activity. As a youth I was an altar boy in the church, then considered a proud distinction. Despite the many developments that have changed the face of Pallansena over the years, the church continues to be a powerful influence in the community. In a society which has evolved almost beyond recognition, that one feature has remained a constant in the nine decades since my birth.

My parents, especially my mother, raised me strictly according to sound, time-tested values, centred around the family and our faith. She was very religious and civic-minded and from my childhood, instilled in me the need to help our less-affluent neighbours. She visited other families regularly and, despite my vocal protests, quite often shared with the children of these families the prized goodies that I received, such as cakes, chocolates, and sweets.

In that era, in communities such as Pallansena, whilst there was no significant poverty, there were still a few underprivileged families. To my mother, helping such people was a serious moral obligation. She was a woman of great generosity and humility and was truly loved by the people of the village. She is still spoken of with much affection and gratitude by the older folk of the village, especially those who benefited from her compassion.

Neighbours reciprocated my mother’s many acts of kindness by frequently bringing her their home-grown fruits, vegetables, and traditional home-made sweets. As she sat in her verandah, always with rosary in hand, passing neighbours would stop and talk to her. They would also offer to buy her groceries and run other little errands for her. Sharing and caring were endearing features of our village, undoubtedly mirrored across many similar communities then, unlike in the highly-urbanized and commercialized age we live in now.

The principles that I still live by were articulated for me, very early, by role model example by my parents, especially my mother. They were conditioned largely by the teachings of my religion and the decent ethics of life, which are common to all great religions and principled societies. Since moving out of that somewhat-cloistered community and into the larger world of industry and international commerce eventually, I have been exposed constantly to different learnings and varied influences. However, the strength of that early indoctrination is such that I have remained true to those principles of conduct and interaction. On reflection, I feel comfortable with myself today because my basic values have not changed.

In the environment I was brought up, people took time and effort to care for each other. The concern that people of the village had for each other was clearly demonstrated, in times of both grief and joy. For example, when there was a funeral in the village, neighbours would send the mourning family meals for three days. Similarly, when there was a wedding, neighbours would send dinner to the wedding house on the pre-nuptial night. These traditions were of great practical benefit, intended to reduce pressure on the family concerned, enabling them to concentrate on the event.

For generations my ancestors had worshipped at the Pallansena, Our Lady of Seven Sorrows Church. My maternal great-grandparents, Petrus Perera and Anna Marie Perera, passing on in 1881 and 1901 respectively, are interred within the southern wing of the church, their final resting places marked by two stone tablets set into the church floor. Despite the many feet of worshippers which have trod on them for over a century, the dedications etched into the slabs are still very clear. Apparently, this unusual distinction had been extended to these two ancestors of mine, on account of their generosity to the church.

The spacious grounds on which the church now stands had been gifted by these two, whilst they had also contributed generously towards the construction of the church itself. The incumbent priest’s residence, a beautiful, heavily-timbered, two-storeyed, Dutch-styled house, still elegant despite some indelicate, subsequently introduced modern flourishes, had also been built by them.

They had both been well-reputed Ayurveda physicians, especially known for the treatment of cataract and other eye diseases. My grandmother and grand-aunts continued this healing tradition. I recall that there would be many patients consulting them every day, with the numbers increasing on weekends.

They also made a very special herbal oil which, apparently, was guaranteed to keep hair black, well into old age.

My brothers and sisters used that oil and retained black heads of hair, well into their seventies. I used it in my teens. It had a very strong, highly-aromatic scent, but in my view, not unpleasant. However, since my schoolmates objected to the smell, I stopped using it very early. This wonder oil was distilled from a mixture of rare herbs and ghee, all the ingredients being boiled together in copper cauldrons, over wood fires, for three weeks.

Sadly, none of our younger family members learned the formula for this healing oil. I still have a thick head of hair, but it has been silver for a long time. Perhaps, instead of yielding to my schoolmates, I should have continued to use the oil!

The medicines for the treatment of eye diseases were distilled from a variety of herbs, which were crushed and mixed with other ingredients, including mothers’ breast milk. Often, in my youth, I was frequently given the embarrassing assignment of approaching breast feeding mothers in the village and asking for spoonsful of milk. It was always readily given, though.

My grandmother was a heavily-built lady who spent most of her time in a comfortable chair, with her walking stick beside her. As a playful little boy, I used to tease her by hiding it frequently and my aunts had to retrieve it repeatedly, scolding me all the time. In her annoyance at my harassment she used to threaten me. It was then fun for me, but I realized later how irritating I would have been to her.

My two aunts were very religious, always praying to God for the welfare of the family. I would ask them if they were praying for me, too. The answer was always a very firm NO, because I used to annoy my grandmother all the time. No one knew my grandmother’s exact age, but she lived a comfortable life for over 100 years.

My parents

I truly miss the village life of my early youth, the transparently genuine values of simple people — kindness, cordiality, love, and concern for one another and especially the needy were the virtues that held such societies together. Those values are unknown in big cities today. I miss the fresh air, the clean rivers and canals, sea bathing, and the furtive swimming outings with friends of my age in the Maha Oya, which flowed behind my home. My pet dog, Beauty, a Golden Retriever, would also jump into the water with us and stay at my side as long as I was in the water. Such faithfulness is still seen amongst animals but rarely with people.

My mother was very protective of me and terrified of my swimming. She did not allow me to swim either in the river or the sea. Invariably, even on our secret swimming escapades, she would appear on the bank within minutes of us entering the water and scold my friends for having persuaded me to get in, although it was actually on my invitation that we were in the water. My friends were always in awe of my mother. Despite her naturally kindly nature, when angry she could be formidable.

On weekends I used to get together with a few of the village boys and play cricket, football and ‘elle’ on the road. The latter game, a simplified version of American baseball, would attract others from the village and soon we would have as many as 20 people competing. It was great fun, with the winners eventually treating the losers with king coconut plucked from a nearby tree.

Those were wonderful times in a simple village society, where we all treated each other in a spirit of equal friendliness and sharing. Many of my friends were from poor homes in the village, but such differences did not matter. Very few of my village friends are alive today.

My mother was my role model in my early years and became a defining influence in my development as an adult as well. She always represented an uncompromising moral power. Her devotion to the family was the driving force and purpose of her life. As a typical old-fashioned housewife, she did most of the cooking, producing outstanding food of our preference.

She had a very efficient woman, Isabel, to assist her in both housework and in the kitchen, but she insisted on doing much of the cooking herself. To this day, I try to prevail on my cooks to use the ingredients she relied on. She roasted and prepared all the spices and other ingredients at home. The tempting flavours and the heady fragrance of spices, which Ceylon is famous for, were ever present in our home.

Isabel was a middle-aged lady who had been working in my parents’ home for many years and was very much part of the family. In ensuring that the children of the family, especially I, conducted ourselves well, she exerted almost as much authority as my mother did. In our household there was no visible master-servant distinction. That was another lesson I learnt at a very early age from my mother: irrespective of station in life, mutual respect was a condition to be observed in all exchanges, transactions, and relationships.

When she was about 80 years of age, my mother had a serious fall and fractured her hip. I was holidaying in Nuwara Eliya at that time and rushed back on hearing the news. She was admitted to hospital in severe pain and I contacted my friend, Dr. Rienzie Pieris, Senior Orthopaedic Surgeon, who operated on her immediately. Three weeks after the surgery she was released from hospital and with some difficulty I persuaded her to stay in my home in Colombo, for her convalescence before returning to the village.

My mother occupied the guest room in my house and was provided full-time professional nursing care, with my domestic staff also dancing attendance on her. I was delighted that she was now in my home. However, after a few days, my mother pleaded to be sent back to her Pallansena home. Despite the special attention and comforts I provided, she was unhappy away from her familiar environment and her friends. I understood her need and reluctantly took her back to the village, though she was deeply apologetic for disappointing me by her refusal to stay with me.

She refused to undergo physiotherapy after she returned to the village. No amount of persuasion regarding the importance of post surgical therapy could change her mind. As a result, despite the corrective surgery, she was unable to walk unaided and for the rest of her life was compelled to use a wheelchair. However, my widowed sister Doreen took great care of her.

I used to visit regularly, taking with me things which she enjoyed. Despite her condition, she continued to share these with others. Even the tea that I provided her from my company was parceled and shared with neighbours. Since she was now unable to do any housework, she used to spend most of her time in a special chair placed in the verandah, quite often with the holy rosary and reciting her prayers. Whenever I visited her, the first words to me would be, “Son, I am praying for you all the time; God will always bless you.”

In her last year, though she would greet me affectionately whenever I visited, my mother failed to recognize me, which distressed me deeply. She acknowledged only Doreen, her constant companion and carer. I realized then that her end was near and prayed to God for his blessings. On April 6, 1988, at the age of 98-years, 17 years after my father’s death, she passed into the arms of Jesus Christ. I had lost my great treasure.

During her funeral, which was held at the Pallansena church, there was a torrential downpour lasting about 15 minutes. It was so unexpected and so intense that it seemed to me to be symbolic of the occasion.

Old family home in Pitipana, now the Saddhasarana Home for the Aged.

My love and admiration for her have been constant. She taught me a great lesson in life – to love my neighbour as myself and to share with those in need. She instilled in me, at a very early age, the concept that moral values cannot be compromised, irrespective of circumstances or the nature of temptation. Not until I started working and earning did I realize the value of her personal ethic, which was reflected in her everyday life. I absorbed from her the principle that a man had a responsibility to his community. And, later, as I shared with the less fortunate, my earnings increased, my business prospered, and God’s blessings flowed in abundance.

My father, Harry, was a simple, humble, and extremely hardworking man. He worked a long day, leaving home at early dawn and returning very late in the evening. His last business was the manufacture and supply of building materials, red bricks and tiles especially, for construction companies and other customers, mainly in Negombo, which was about 10 kilometres away.

The material he produced was collected and delivered by both lorries and bullock carts. Often there were delays in the settlement of his dues and collection would require many visits to customers. He would make all such journeys either on foot or by bullock cart.

He was a man of reasonable means. I realized that because people regularly borrowed money from him. Collection of such debts was often a problem, with debtors constantly trying to evade him. Those who were spotted by him on his collection trips would then feel the rough edge of his tongue. My father was a stern man who never forgot the due dates of settlement and insisted on the timely discharge of obligations and responsibilities. It occurred to me then itself that money-lending was not a pleasant business.

My father sent us all to good schools and, within his means, provided for us well. That was quite sufficient to give us decent starts in life and all his six children did well for themselves. If he were alive today, he would be a very proud and happy man. Whilst my siblings were generally obedient, I think I was the only trouble-maker, especially in my early years. Though my somewhat erratic educational progress would have disappointed him, he ungrudgingly paid all my school and boarding fees.

In his final years he lived at home with my mother and my widowed sister Doreen and I were able to care for them in every way. As he grew older and dependent on others for his daily needs, he became a little difficult and would complain about Doreen, who was under great stress but managing very well under the circumstances. I used to console Doreen with the assurance that since she was looking after our parents, when the time came I would look after her as well.

My father passed away on February 11, 1971 at the age of 84 years. He lived a good, responsible life. I thank God that I was able to show him my love and gratitude for all he did for the family. I deeply miss my parents and the others of my family who have passed on. I believe that our family will reunite at the second coming of Jesus Christ.

In December every year I visit my village for an almsgiving ceremony, in memory of my parents and family members who have passed away. I give away a couple of hundred packs of dry rations, each sufficient to last a family during Christmas and New Year. A few remaining friends and their siblings show up and say, “Sir, can you remember, my brother used to play cricket and ‘elle’ with you?” I do recall them and feel blessed that I am now in a position to help them in various ways. The Parish Priest at Pallansena has been very useful in identifying such people in need and I have been able to channel my assistance through him.



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Features

Redefining ageing in Sri Lanka

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by Prof. M. W. Amarasiri de Silva

I have often pondered the factors that have allowed me to reach the age of 78, a milestone that stands in stark contrast to the shorter lifespans of the generations before me, with my father passing away at 68 and my grandfather at just 49. It is both a humbling and fascinating realisation to know that I am currently the longest-living person in my family’s known lineage, yet this milestone naturally invites a deeper reflection on how best to account for such a distinct disparity. A closer look at our familial history reveals the stark realities of earlier eras: my grandfather passed away in 1931, shortly before my father’s marriage, and my father ultimately succumbed to thrombosis in 1974. Yet here I am, decades later, still going strong at 78. Solving this puzzle of longevity requires looking beyond mere chance to consider the powerful interplay of generational advances in public health, modern cardiovascular medicine, shifting dietary and lifestyle habits, and the gradual reduction of environmental stressors across the decades. How, then, do these converging historical and medical shifts help us truly make sense of such a remarkable generational transformation?

Sri Lanka’s demographic journey

For more than a century, Sri Lanka’s demographic and epidemiological journey have served as a global paradigm for what can be accomplished when a nation prioritises social investment over raw economic output. Long before the term human development index gained currency in international policy circles, our island had already begun laying the groundwork for a public health system that was radically egalitarian in its design and astonishingly effective in its execution. In the decades immediately preceding and following independence, the narrative surrounding Sri Lanka’s medical achievements was anchored in the heroic conquest of acute mortality.

The rapid expansion of a free, state-funded medical network, the aggressive eradication of endemic malaria through widespread spraying and vector management, the introduction of universal childhood immunisations, and the relentless lowering of maternal and infant mortality rates collectively transformed a post-colonial tropical society into an outlier of longevity. When post-independence health planners first measured the life expectancy of the average Sri Lankan citizen in the mid-twentieth century, a newborn child could expect to live barely past fifty years. Today, robust demographic data confirms that average life expectancy in Sri Lanka has surged to nearly seventy-eight years, with women routinely living past seventy-nine—a figure that stands head and shoulders above our South Asian neighbours and rivals the health profiles of many high-income Western nations.

Yet, this extraordinary victory over acute infectious disease and early death has brought Sri Lanka face to face with a second, far more insidious health crisis. The very success of our twentieth-century public health campaigns ensured that millions of citizens survived childhood and mid-life infections, only to age into an environment increasingly characterised by urbanisation, dietary shifts, sedentary occupations, and psycho-social stress. As a direct consequence, the island’s disease burden has undergone a dramatic structural flip. Non-communicable diseases—specifically type 2 diabetes mellitus, essential hypertension, ischemic heart disease, cerebrovascular accidents, chronic kidney disease, and various forms of malignancy—now account for more than eighty percent of all deaths nationwide. For much of the past forty years, our healthcare infrastructure struggled to adapt to this shifting terrain. The legacy system, designed primarily to treat sudden, acute episodes of illness like respiratory infections, dysentery, or acute trauma, applied that same reactive logic to chronic condition management. Patients were conditioned to seek medical intervention only after a physical crisis had manifested—when severe retrosternal chest pain signalled a myocardial infarction, when unmanaged hyperglycaemia caused irreparable blurred vision or peripheral gangrene, or when a sudden ischemic stroke left a family patriarch or matriarch permanently paralysed. That era of reactive, crisis-driven medicine is finally ending, yielding to a quiet but profound revolution in how health is monitored, preserved, and restored.

Age of paradigm shift

We are entering the age of paradigm shift powered by the convergence of early molecular diagnostics, low-cost wearable health technologies, point-of-care digital sensors, minimally invasive surgical techniques, and advanced interventional cardiology. Modern clinical science is moving decisively away from the blunt rescue operations of the past toward a model of continuous, predictive risk management. Rather than waiting for organs to fail or arterial walls to rupture, contemporary medicine seeks to identify biological vulnerabilities at the cellular and metabolic level long before a single outward symptom appears. In doing so, it is not merely adding passive years to the human lifespan; it is fundamentally altering the biological trajectory of human aging in Sri Lanka, preserving physical autonomy, cognitive clarity, and productive vitality well into the twilight years.

To fully grasp the magnitude of this transformation, one must examine the devastating trajectory of type 2 diabetes in South Asia and how new diagnostic and monitoring tools are systematically dismantling its reign. For generations, metabolic disease was understood as an inevitable accompaniment of aging or an unavoidable genetic fate. South Asian populations possess a well-documented genetic predisposition toward central adiposity and insulin resistance at significantly lower body mass index thresholds than their Western counterparts. Historically, diabetes was detected through basic fasting blood sugar tests administered only when a patient presented with classic symptoms such as excessive thirst, frequent urination, or unexplained weight loss. By the time those symptoms emerged, however, subtle metabolic damage had already been accumulating quietly within the body for a decade or more. Microvascular damage to the retina and kidney glomeruli, along with macrovascular stiffening of the coronary and carotid arteries, had already taken root.

Timeline rewritten

Modern diagnostic protocols have completely rewritten this timeline. The widespread clinical adoption of Glycated Haemoglobin testing, alongside advanced assays measuring fasting insulin and homeostatic model assessment of insulin resistance, now allows clinicians to spot subtle metabolic dysregulation long before blood glucose levels breach the threshold of clinical diabetes or even standard prediabetes. Doctors can now inform a forty-year-old patient that while their blood sugar appears superficially normal on a standard panel, their pancreas is hyper-secreting insulin to clear that glucose—a clear warning sign that metabolic exhaustion is looming five to ten years down the road.

Even more transformative than early laboratory screening is the rapid miniaturisation and commercialization of personal monitoring technology, most notably Continuous Glucose Monitors. These small, water-resistant sensors, affixed painlessly to the upper arm, utilise microscopic filaments embedded in interstitial fluid to continuously record glucose concentrations twenty-four hours a day. Through wireless telemetry, they stream real-time glycaemic data directly to a user’s smartphone. For the first time in medical history, the invisible dynamics of human metabolism are rendered instantly visible to the individual. A user in Colombo or Kandy wearing a continuous monitor no longer must guess how a heavy lunch of refined white rice, a late-night sweet meat, or a forty-minute brisk walk affects their blood chemistry. They can observe the precise glycaemic spike in real time and watch how physical activity accelerates glucose clearance into muscle tissue.

This immediate biofeedback loop transforms the patient from a passive recipient of quarterly doctor’s orders into an empowered, active manager of their own biology. For individuals in the early prediabetic spectrum, continuous visibility provides the behavioural trigger required to implement targeted dietary modifications, stress management, and exercise routines that can completely arrest or reverse the progression toward overt diabetes. For those already living with diagnosed diabetes, continuous monitoring paired with modern pharmacotherapy—such as SGLT-2 inhibitors and GLP-1 receptor agonists that not only manage glucose but directly protect renal and cardiac tissue—drastically dampens dangerous glycaemic variability. By preventing severe spikes and nocturnal hypoglycaemic crashes, these technologies protect the delicate microvascular bed of the kidneys and eyes, virtually eliminating the tragic secondary complications of blindness and end-stage renal disease that historically plagued aging Sri Lankans.

A parallel revolution

A parallel revolution is unfolding in the management of systemic hypertension, the proverbial silent killer responsible for most stroke deaths and heart failure hospitalizations in our country. Hypertension is notoriously insidious because elevated arterial pressure causes no physical discomfort until catastrophic vascular damage occurs. For decades, the standard method for diagnosing hypertension was an opportunistic blood pressure reading taken with a manual sphygmomanometer during a sporadic visit to a hospital OPD or private dispensary. This method was notoriously fraught with diagnostic error. Patients frequently suffered from white-coat hypertension, where the stress of being in a clinical setting artificially elevated their reading, leading to over-prescription of medication. Conversely, others suffered from masked hypertension, where normal clinic readings concealed dangerously high blood pressure spikes during routine working hours or sleep.

The widespread availability of affordable, clinical-grade digital blood pressure monitors, smart wristbands, and ambulatory blood pressure cuffs has rendered sporadic clinic readings obsolete. Individuals can now capture comprehensive, multi-day home blood pressure profiles that accurately reflect their cardiovascular reality across morning, evening, and resting states. Automated smart wearables can detect subtle arterial stiffness and wave velocity trends, alerting users to early vascular aging long before persistent resting hypertension becomes established.

The clinical payoff of catching mild blood pressure elevations in their earliest phases is immense. Early lifestyle interventions, such as dietary sodium restriction, increased potassium intake through local produce, weight management, and low-dose antihypertensive agents like ACE inhibitors or calcium channel blockers, can easily reset arterial pressure back to optimal ranges. Maintaining arterial elasticity over decades prevents the hypertrophy of the left ventricle of the heart, preserves the delicate filtration barriers of the renal capillaries, and shields the cerebral vasculature from micro-aneurysms. Consequently, the incidence of devastating haemorrhagic strokes and vascular-dementia-induced cognitive decline—conditions that historically stripped elderly Sri Lankans of their dignity and independence—is declining among populations with access to early vascular management.

Interventional advancements

When cardiovascular disease does breach these early preventive barriers, modern surgical and interventional advancements ensure that an acute cardiac event no longer carries the death sentence or permanent disability that it did a generation ago. The field of interventional cardiology has evolved from major open operations toward extraordinarily precise, minimally invasive procedures. Half a century ago, a severe coronary artery blockage required open-heart surgery, complete with a sternotomy, heart-lung bypass machinery, weeks of intensive hospital care, and months of painful recovery. Today, through advanced transradial cardiac catheterization, an interventional cardiologist can enter the arterial system via a tiny puncture in the patient’s wrist under local anaesthesia. Utilising high-resolution fluoroscopic imaging, intra-vascular ultrasound, and fractional flow reserve technology, the cardiologist can navigate directly into the coronary vessels, clear the occluding atherosclerotic plaque, and deploy state-of-the-art drug-eluting stents to restore full myocardial perfusion within hours.

Moreover, surgical innovations have dramatically expanded the upper age limits of who can safely undergo complex structural heart procedures. Historically, an elderly patient in their late seventies or eighties suffering from severe aortic valve stenosis was considered far too frail to survive the trauma of traditional valve replacement surgery. Today, the advent of Transcatheter Aortic Valve Replacement allows cardiac teams to deliver a fully functional biological valve through a femoral catheter directly into the heart while it continues to beat. Similarly, electrophysiological breakthroughs—including tiny, leadless pacemakers implanted directly into the cardiac chambers and sophisticated implantable cardioverter-defibrillators—continuously monitor cardiac rhythm, firing micro-electrical shocks to instantaneously terminate fatal ventricular arrhythmias without any human intervention. These mechanical and surgical triumphs mean that a cardiac diagnosis in late life no longer signals an irreversible descent into bedridden invalidity. Instead, septuagenarians and octogenarians are routinely restored to functional physical capacity, walking, traveling, and living independently.

The convergence of these preventive diagnostic tools, wearable monitoring gadgets, metabolic therapies, and minimally invasive cardiac surgeries is driving a profound paradigm shift in how we conceptualise the aging process itself. For centuries, biological aging was viewed as an inescapable, uniform process of decay characterised by progressive frailty, multi-organ breakdown, and loss of functional independence. Today, geroscience—the study of the biological mechanisms driving aging—has demonstrated that the physical decline traditionally associated with old age is largely the cumulative result of unmanaged, low-grade chronic pathology. By systematically neutralising chronic hyperglycaemia, hypertension, sub-clinical inflammation, and vascular occlusion early in life, modern medicine is successfully decoupling chronological age from physiological decline.

Conceptual shift

This conceptual shift is best reflected in the growing clinical focus on healthy life expectancy, or health span, as opposed to raw lifespan. Life expectancy merely measures the total number of years an individual lives from birth to death; health span measures the number of those years lived in full physical health, free from chronic disease, functional disability, or severe cognitive impairment. Historically, even as Sri Lanka’s total life expectancy expanded during the late twentieth century, our average health span lagged significantly behind, creating a painful decade-long gap at the end of life spent battling chronic invalidity, reliance on family caregivers, and heavy financial burdens from constant hospitalizations.

By pushing the onset of chronic disease into the extreme final years of life—a phenomenon known in epidemiology as the compression of morbidity—modern health technologies enable citizens to preserve their vitality, cognitive sharpness, and muscular mobility well into their seventies and eighties. Older adults are no longer forced by physical frailty into early social and economic isolation. Instead, they remain active, productive participants in their communities, continuing to teach, write, advise, manage businesses, and contribute their accumulated wisdom to the nation’s social and economic capital. Aging in contemporary Sri Lanka is gradually ceasing to be defined by decline and dependency, evolving instead into a prolonged phase of active, self-directed life.

However, as we celebrate these triumphs of science and engineering, we must confront a critical societal question: how can Sri Lanka ensure that this revolution in longevity is democratised across all segments of our population, rather than remaining an exclusive privilege reserved for the urban affluent? Advanced continuous glucose monitors, high-end smart wearables, drug-eluting stents, and specialized interventional care carry significant financial costs. In a nation currently navigating complex economic recovery and tight fiscal constraints within the public health sector, there is a very real danger that a widening technological divide could create a two-tiered aging experience—where wealthy urban citizens enjoy healthy longevity while low-income and rural populations remain vulnerable to unmanaged chronic disease and premature death.

Bridging the gap

Bridging this gap requires an intentional, forward-looking public health strategy. The Ministry of Health’s ongoing expansion of Healthy Lifestyle Centres across island-wide primary healthcare networks represents an important step in the right direction. These centres must be equipped not merely with basic blood pressure cuffs and weighing scales, but with digital point-of-care diagnostic tools capable of measuring HbA1c, lipid profiles, and renal function markers instantaneously in remote rural clinics. Furthermore, public health policy must leverage our national mobile telecommunications infrastructure to deploy community-level digital health tracking. Telemedicine platforms, automated SMS health reminders, and subsidized digital monitoring devices distributed to high-risk individuals in rural agricultural and industrial districts can democratize preventive care, catching metabolic and cardiovascular risks in tea plantation workers and paddy farmers just as effectively as in Colombo executives.

Ultimately, the story of health in Sri Lanka has always been one of extraordinary resilience and institutional ingenuity. Just as our public health pioneers in the mid-twentieth century proved to the world that a developing nation could eradicate tropical diseases and achieve high life expectancy through free public education and universal healthcare, our contemporary medical system must now demonstrate that preventive longevity can be made accessible to all. The tools to detect disease before it strikes, to monitor bodily health in real time, and to surgically repair failing organs are already in our hands. By integrating these modern technologies into our public health fabric, Sri Lanka can ensure that the gift of long life is matched by the gift of enduring health, productivity, and human dignity for generations to come.

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The Ghost Stories of Edith Wharton

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Tales of Mystery and Suspense 16:

I have thus far looked only at novels, but in recent years I have also read several short story collections full of suspense and mystery. The first of these that I will explore is by someone not usually associated with such work. Edith Wharton was rather known for her incisive stories about American high society in the 19th century, on the lines of Henry James, though she was brilliant and less convoluted .

She was not someone I had read in childhood, but for some reason I have on my shelves several books by her, though I cannot now recollect from where they were all collected, and when. Over the years I read several of the novels I have, and enjoyed them, but for some reason I do not think I took down The Ghost Stories of Edith Wharton, a comparatively slim volume, that had been tucked away amongst my children’s books.

I could recollect none of the stories, except for the last two, the plots of which came back to me as I began reading them. One was called ‘All Souls’’ and was about a lady who lived by herself and found one night that all her servants had gone away, leaving her alone in the house. She had broken her ankle that day and been put to bed, with strict injunctions not to move, but when her bell was not answered she had staggered up, to find the electricity not working and no one at home. The voice she heard in the kitchen turned out to be from a radio.

When she awoke on what she thought the following morning, she was told she had imagined things and the servants were all back in place, and it was only the same morning. I had remembered by then that the probable explanation was that the servants had all gone to celebrate a witches’ sabbath, for it was All Souls’ Day when the dead walk. What I had forgotten was that before she fell she had seen a woman walking up to the house, and when a year later she saw the woman again, she fled, to stay with her cousin, who narrates the story. She never went back to the house.

The last story in the book is more straightforward, about a young man who goes to stay with an explorer he had met, who has set up house in the desert. But his host is not there when Medford arrives, and he is looked after by his manservant Gosling, who said Almondham was due back any day. But he did not arrive, and meanwhile there was less and less water to drink, for Medford refused wine and there was no Perrier.

Meanwhile his bath water smells, and I then remembered that in fact Gosling had killed his master, though perhaps not intentionally, and put him in the well. The reason was that he had not been allowed any leave and, just when he thought Almondham would relent, he said he was expecting a visitor and Gosling would have to stay on.

But while this is no great mystery, Edith Wharton creates suspense by making Medford worry about whether Gosling is correct in telling him not to trust the Arab servants, who were likely to kill him if he went off alone with them. And though it is more and more obvious that Gosling has not told him the truth, Medford is sure of nothing, until he suddenly finds Gosling about to push him into the stinking well, though he then backs off.

These two stories, which I remembered, perhaps because they had been anthologized elsewhere, were the most compelling, though I did find almost all the others also quite readable. And almost all held one’s interest, with the suspense being maintained until the end – and beyond it sometimes since the stories were sometimes open ended.

Amongst the most gripping was the story of a man who decided to visit the sister, who lived alone in Brittany, of an old friend. But when he got to a darkened house, he suddenly remembered that he had been told the woman had died. So he is quite convinced, when an old woman lets him in, and he is confronted by a shadowy figure on the stairs, that this is a ghost.

She begs him to stay, for she says she has felt appallingly lonely since she died, but he finally breaks away and flees. But when he tells the sister this, and says he is sorry he had not visited the grave, for she had wanted to be buried in her garden, he is told that she had not died, but only had a cataleptic fit, from which she had recovered.

Several other stories deal with adultery, or affection for a man, on the part of a woman treated badly by her husband. These stories, it is suggested, reflect Wharton’s own situation, for the man she married was serially unfaithful and not at all sympathetic, and they parted company. But women were expected to uphold rigid standards of behaviour, and many of Wharton’s heroines suffer accordingly.

The most dramatic of these involves a woman who meets her lover in a crypt, which her husband walls up, with a statue of her he has commissioned, the face of which breaks up to indicate the grief that overcame her. I have read similar outcomes in stories by Balzac and also Nirmali Hettiarachchi, adapted by the latter, but only here does stone change shape to express the grief that led to the deaths of all the women.

In another story a husband strangles a dog a woman lavished love on since she was alone, with a necklace he had given her and which she passed to an admirer, a necklace the husband had somehow got back. He then strangled all other dogs she paid attention to, but one night when she went down, the man who loved her having come back, to warn him that her husband was home, she heard him being attacked at the top of the stairs by the ghosts of all the dogs. And since dog bites were seen on the dead body, she was acquitted of the charge of murder which had been brought against her.

There are tales too of possession by dead women, one ending in an exorcism, the other with the husband vanishing, after getting letters from his dead wife, leaving his new wife and her mother dimly understanding what has happened. All these denouements are, if not as dramatic as in the last two stories, memorable, which is why I have little doubt this is the first time I read these other stories. And they serve to emphasize the talent of a remarkable woman, who made a life for herself away from the conventions of American society.

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To skillfully fall from the clouds…

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A memoir by Thamasha Abeynaike

Glancing at the phone for a photo before the start of the first charter flight of the day, I noticed the time was 11:11. It seemed like a nod from the universe that this was bound to be a memorable day — and the 27th of December 2021 didn’t disappoint.

Capt. Gihan Fernando (Capt. GAF) greeted us at the hangar and after a reminder to me, as an observer on the flight, to ‘Take lots of photos!’, we waved him goodbye.

After a flawless sector from Ratmalana to beautiful Sigiriya, PIC Capt. Dinindu Ruwanpathiranage (Capt. Dinny) taxiied onto the apron and we awaited the arrival of our passengers for the next sector : Sigiriya to Koggala.

To say we were blessed with the most relaxed and understanding couple as passengers for this sector would be an understatement.

Wassim and Marya, who are now an indescribable part of our aviation lives, shared their plans of a beautiful vacation on the coast of Weligama.

Landing Site — Circled in Red, Attempted Runway — On Bottom Left of picture

Personally, I was excited for my favourite approach in Sri Lanka — the approach into Koggala Airport — bordered on one end by the beach, and the other by the Koggala Lake.

Our take off from Sigiriya was at sharp 13:00h and our lives were shaken within the next 52 mins.

While overflying Kurunegala, and following a descent down to 5000ft MSL, the engine of our trusted 4R-GAF Cessna 172 aircraft started to run rough. Following troubleshoots and after our trained procedures, Capt. Dinny diverted to Katunayake International Airport.

The Italian phrase “Cadere dalle nuvole” (direct translation : ‘to fall from the clouds’) — means “When you’re forced to face the reality.”

We are trained in Forced Emergency Landing Procedures throughout our flying careers countless times. I, myself, have chatted to my friends over numerous dinners about aerodynamics and emergency procedures. However, when the actual engine of your aircraft is giving up on you, there is no definite prediction of descent rate and glide range.

At Nawaloka Hospital Colombo : Photo by Channa

Sigiriya Airport Apron : Photo by Wassim

We ran through the emergency procedures many times with one of our ever supportive passengers, Wassim, mentioning, ‘We will not disturb you. You guys get us down safely.’ No better words could have been spoken and a confident voice echoed in my head ‘We’re all going to be safe’.

While perfectly lined up with a cleared runway at Katunayake Airport and with Capt. Dinny talking to and working with a misfiring engine, the engine of our C172 finally completely shut down at 200ft.

This is a testament to the indefinable skill of Capt. Dinny — to make a split second decision to abandon the approach and turn to a paddy field on his right, upon which we touched down beautifully at an impressive speed of 55knots at 13:52h.

Unfortunately, while slowing down in the mud, the aircraft collided with a concrete road which was slightly raised from the field level.

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I am forever grateful for this sequence of events, as Capt. Dinny’s skill and the thought of keeping the nose raised throughout the landing roll, saved us from being crushed by the instrument panel collapsing onto us.

Six months later, we have

physically recovered.

After listening to the stories of hearing this news and rushing to our side — from our families, friends, students to the aviation community — I can only sum it all up to one word : Grateful.This redirection was a blessed awakening to the true value of life and what potential a great training, instinct and a calm mindset hold in this beautiful field of aviation.

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