Features
Remembering Fr. Stanley Abeysekere on his 10th death anniversary
During the upheaval of the July 1983 riots, the nation was gripped by profound chaos and turmoil. Thousands of Tamils were displaced, their homes and belongings reduced to rubble. Many found themselves destitute, left with nothing but clothes on their backs. At that pivotal moment, St. Joseph’s College on Darley Road, under the recent appointment of its 10th Rector, Fr. Stanley Abeysekere, witnessed a remarkable act of compassion.
The 48-year-old priest, undeterred by the prevailing uncertainty, made the bold decision to offer refuge to the displaced Tamils in Colombo, allowing them shelter within the school grounds until a resolution could be found. This gesture was regarded by many as an unparalleled act of charity. While some hesitated in the face of growing tension, one of Fr. Abeysekere’s first decisions as Rector was to provide sanctuary to the marginalized and oppressed, a powerful testament to his moral courage and leadership.
Fr. Stanley Abeysekere was born on February 3, 1935, in Rilaulla, Kandana, as the second child in a family of seven. He completed his early education at the local Catholic school in his village before continuing his studies at De Mazenod College. Inspired by his best friend’s decision to enter the seminary, Fr. Stanley, at the age of 14, followed suit and enrolled at St. Aloysius’ Minor Seminary in Borella. He quickly demonstrated a keen aptitude for academics, particularly in mathematics. He was transferred to St. Joseph’s College (SJC) to complete his Senior School Certificate. He was deeply influenced by the Josephian culture of the 1950s, under the leadership of Fr. Peter A. Pillai OMI, one of Asia’s greatest intellectuals.
After completing his seminary training, Fr. Stanley was ordained as a priest in 1963. Recognizing his passion and skill in education, Archbishop Thomas Cardinal Cooray appointed him to the faculty of St. Joseph’s College, where he earned significant respect for his teaching of mathematics in the senior classes. Fr. Stanley’s leadership abilities were later called upon when he was appointed Rector first at Don Bosco College, Hanwella, and subsequently at St. Thomas’ College, Kotte. Despite his firm administrative approach, he faced challenges in preventing the transfer of both schools to government control.
His record as an administrator, particularly in regard to these transitions, led some members of the Church hierarchy to question his suitability for managing educational institutions. It is in such milieu he travelled to the UK to pursue higher education. His dissertation, titled “A Post Programme Evaluation of the Experiment in Introducing Pre-Vocational Studies into the Junior Secondary Curriculum in Sri Lanka,” contributed significantly to the field of education. He earned his PhD in 1982 and was subsequently reappointed to SJC. In May 1983, he was appointed Rector of the institution.
I did not have the privilege of knowing Fr. Stanley during his 13-year tenure at SJC for the simple reason of not being born then. However, listening to the stories of my father, who was a student of Fr. Stanley, Old Boys and some senior teachers, I realized Fr. Stanley possessed a remarkable ability to both manage and expand the school, leaving a lasting impact on the institution. Fr. Stanley was a formidable administrator known for his straightforwardness and unwavering commitment to his principles. He was dedicated to providing a high-quality education to his students and was deeply spiritual, with a clear vision of delivering a holistic educational model at St. Joseph’s College. He firmly believed that students should not only focus on academics and sports but also cultivate moral awareness and a sense of responsibility toward the community.
Despite overseeing nearly 3,000 students as Rector, Fr. Stanley continued to teach mathematics in some Ordinary Level classes, demonstrating his hands-on approach and openness to engaging with students. He was always accessible to them, addressing their concerns with reason and empathy. A pragmatic leader, he earned a reputation as a skilled problem-solver. A powerful orator, Fr. Stanley, had the ability to captivate and persuade any audience with his commanding voice and eloquent language. His speeches, delivered from 1983 to 1996, are a valuable record of his leadership and vision, deserving of publication for posterity. Beyond their eloquence, many of the themes he addressed remain relevant today.
Amidst these pressures, Fr. Stanley managed to secure funding for the construction of several key buildings, including facilities for the middle school and the Advanced Level section. His leadership also elevated the standards of drama and literature at the school. While today the school magazine, “Blue and White”, is published infrequently, under his leadership it was published nearly every two years, reflecting the vibrant intellectual and cultural life at SJC during his tenure.
One of his most enduring contributions to the school was the construction of the expansive Sports Complex and Auditorium by Beira Lake. This ambitious project faced significant opposition from various factions within the Church and among the Old Boys, who questioned the necessity of such an investment at the time. Nevertheless, Fr. Stanley persevered, and today the complex stands as a vital hub that accommodates nearly two-thirds of the school’s students and faculty. It has also become a source of revenue for SJC, with external organizations frequently renting the facility for events and sports activities.
Fr. Stanley was known for his tough and strict demeanor, a quality often associated with go-getters who are determined and resolute in their pursuits. On one occasion, frustrated by a matter involving the school that had been handled by the Archbishop, Fr. Stanley stormed to the Bishop’s House to confront Archbishop Nicholas Marcus Fernando. When the Bishop’s arguments failed to persuade Fr. Stanley, the former, perhaps somewhat exasperated, asked, “Why don’t you take my seat and run the Archdiocese of Colombo?”. Fr. Stanley had similar bold and interesting confrontations with certain Old Josephians. However, it is important to note that these exchanges were always taken in good spirits, reflecting respect and mutual understanding.
Fr. Stanley left St. Joseph’s College in 1996 and briefly served as a missionary in the United States before returning to Sri Lanka at the turn of the millennium. He assumed the role of Parish Priest of Kollupitiya and later returned to SJC in 2006 as its Spiritual Director. I was a Josephian at the time, and I vividly recall how, despite his declining health and failing eyesight, he continued to deliver the morning thought for the day with remarkable passion. His voice had a captivating quality that could hold the attention of any audience. Above all, he spoke sense. In my 14 years at SJC as a student, I did not to encounter a speaker or preacher with the same influence and eloquence as Fr. Stanley.
During my time in the O/L class, I developed an interest in writing about the history of SJC, and I had heard that Fr. Stanley had briefly worked on an unpublished manuscript about the school’s history. After forming a friendship with him, I learned that he had abandoned the project due to a lack of interest from others and the deterioration of his eyesight. I asked if I could see the manuscript and spent a few days reviewing it. I approached the task with objectivity, offering suggestions for how the work could be improved. I distinctly remember how humble and receptive he was, despite being a revered priest more than sixty years my senior. His openness and humility in the face of my input are qualities I have always cherished.
Then one day he said “why won’t you do this? Use my writings and add more and publish”. I agreed. It was the start of my journey as a historian. I spent many hours seeking his advice. I used most of the interval time sharing my discoveries and getting his input. Sometimes our conversations got so interesting that I used to cut class periods and when I returned to class, I had to give an excuse for my absence. Naturally, my teachers found it hard to believe I was working on a book with Fr. Stanley, so I resorted to a small white lie, telling them I was making a “confession.” To my surprise, they believed me, and I was able to carry on without issue.
One year, my classroom was located just below his quarters. By then, Fr. Stanley had nearly lost his sight, but his hearing had become remarkably acute. On one occasion, he called out to me, “Avishka, why are you bothering that poor teacher?” I quickly realized he had overheard a teacher reprimanding me, though I don’t recall the exact reason—perhaps it was due to incessant talking. I hastily defended myself, saying, “That was another Avishka.” Fr. Stanley, with a wry smile, responded, “Interesting, so there are two Avishka Senewiratnes.”
At times, I would bring two or three of my like-minded friends to his office, where we would engage in discussions on a wide range of topics, from cricket to politics to music. These sessions were not only intellectually stimulating but also a testament to Fr. Stanley’s enduring curiosity and openness to engaging with young minds, despite the challenges he faced. Fr. Stanley was particularly fond of President Ranasinghe Premadasa. During the time Fr. Stanley was Rector, Premadasa had visited the College more than some parents of the students.
He was an Old Boy of the College and the first Josephian to be Prime Minister and the President. Fr. Stanley invited him for many official functions such as the Prize Giving, Sports Meet, Joe-Pete Big match, Prefects’ Investiture. Premadasa was very helpful to SJC during this time, assisting whenever the need arose. In 1986, Fr. Stanley awarded President Premadasa the “Vidyala Putra Award,” an honor shared by only two other Old Boys: Cardinal Thomas Cooray and Fr. Marcelline Jayakody.
Just a few days after turning 80, Fr. Stanley passed away on March 29, 2015. I was deeply disappointed with myself for not completing the book before his passing. However, in an effort to honor his memory, I resolved to continue the work on my own. While the majority of the content was the result of my research, I ensured that Fr. Stanley’s name remained as co-author. The book, Till the Mountains Disappear: The Story of St. Joseph’s College, was published in 2021, just a few days before the 125th anniversary of the foundation of SJC.
Despite my best efforts to write the book, I faced significant opposition from certain quarters. However, I persevered, and the book quickly became a success. The first print sold out within just six days of its launch. Two additional prints followed, totaling nearly 1,500 copies. As of today, the book is completely sold out. It’s fair to say that, while the book cemented Fr. Stanley’s legacy, it also marked the beginning of my journey as an author/researcher. The reviews from newspapers at the time of its publication offer a clear measure of the book’s reception and its impact on the SJC community.
It was only after I delved deeper into Sri Lankan affairs and studies that I fully grasped the profound impact of Fr. Stanley. He was a priest, educator, and leader whose impact extended far beyond the walls of St. Joseph’s College. He was a man of vision, compassion, and moral integrity. In Colombo, many referred to him as “Dr. Abeysekera,” a testament to the respect he commanded. He was actively involved in educational committees and regularly participated in principal meetings. To say that he was universally respected would be an understatement; he was admired for his multifaceted contributions to education and for his role in shaping young minds. His contributions to Sri Lankan education, his unwavering commitment to his students, and his ability to navigate the complex socio-political challenges of his time make him a figure worth remembering.
It is unfortunate that Sri Lanka is currently lacking priests and educators of the caliber of Fr. Stanley Abeysekera—individuals who devoted their entire lives to building the character of countless students and imparting values that transcended worldly concerns. Regrettably, it is a reality that, despite the technological advancements and financial prosperity of many schools today, they no longer possess even a fraction of the ethos they once did. Those in positions of authority would do well to reflect on the legacies of figures like Fr. Stanley, evaluating their lives and work as valuable lessons for the true purpose of education. As we remember Fr. Stanley, let us honor his unwavering compassion and vision, forever cherishing the lessons of kindness and integrity he imparted to all who crossed his path.
By Avishka Mario Senewiratne
Features
Addressing human rights needs multi-pronged approach
by Jehan Perera
The ongoing 63rd session of the United Nations Human Rights Council, which runs from September 7 to October 7, 2026, in Geneva is important to Sri Lanka. Its outcome will send a signal to other international actors, including the European Union, as to whether Sri Lanka’s reform policy is on track. The written update on Sri Lanka, prepared by the Office of the United Nations High Commissioner for Human Rights under High Commissioner Volker Türk and presented by Deputy High Commissioner Nada Al-Nashif, has taken a more holistic approach to the government’s performance over the past year. It acknowledged the progress Sri Lanka has made under the NPP government in relation to accountability for financial fraud and other economic crimes. At the same time, the High Commissioner’s update made clear that progress in relation to economic crime cannot be equated with progress in relation to accountability for grave human rights violations committed during the armed conflict and in other periods of political violence.
The government may have felt sufficiently confident that its response to the High Commissioner’s update could be handled by its representative in Geneva and did not require the attendance of Foreign Minister Vijitha Herath. Sri Lanka’s representative Sumith Dassanayake called for a fundamental review of country-specific mandates within the UN Human Rights Council. Sri Lanka has been facing repeated scrutiny in the form of successive UNHRC resolutions from 2012 onwards. Ambassador Dassanayake argued that such mandates should not continue indefinitely and must be regularly assessed against measurable objectives and tangible outcomes. This may reflect confidence that its record of reform is beginning to receive recognition internationally. The reports and statements at the Human Rights Council acknowledged progress in the government’s efforts to address corruption and economic crime.
The government’s anti-corruption drive has included investigations into allegations involving individuals who held the highest political offices in the country. The arrest of former President Ranil Wickremesinghe in connection with alleged misuse of public funds, and the investigation into the controversial SriLankan Airlines Airbus transaction involving former President Mahinda Rajapaksa’s son, are examples of the reach of these investigations. The arrest of SLPP National Organiser and Member of Parliament Namal Rajapaksa in connection with allegations relating to the Airbus purchase scandal has also demonstrated that the government is willing to pursue cases involving politically powerful figures.
Wide Range
The ongoing investigations appear to encompass a wide range of parliamentarians and government members, both past and present. They suggest that accountability for corruption is not being confined to lower-level officials or to individuals who lack political influence. This is precisely the kind of accountability that the public has long demanded and that previous governments have too often failed to deliver. The government is also reaching into the upper levels of the military hierarchies of the past. The case in which 11 young men, most of them Tamil, disappeared after being abducted in Colombo between 2008 and 2009 involved allegations that some families were asked to pay ransoms. The investigation into this case has reached senior military figures. The willingness to pursue such cases is important because it challenges the assumption that those who exercised power during the war are beyond the reach of the law. Such cases would provide a practical test of whether the government’s commitment to accountability for economic crimes is part of a broader commitment to the rule of law.
Success in prosecuting corruption cannot substitute for justice for those who were unlawfully killed, disappeared, tortured or otherwise victimised. The UN report noted that there had been no recognition or accountability for crimes under international law, gross human rights violations and serious violations of international humanitarian law committed by all parties during the war. The government has yet to establish a credible and effective process to address the many cases of enforced disappearance, extrajudicial killing, torture and other serious violations. The government needs to take the international commitments it has inherited on human rights issues seriously. It needs to adopt a multi-pronged approach and go beyond focusing primarily on financial and corruption-related accountability.
Need Action
As a member of the international community, Sri Lanka has a responsibility to abide by the commitments it has made. It cannot selectively uphold international obligations postponing those that are politically difficult. Also, as a small country, Sri Lanka has a self-interest in ensuring the survival of international law, which is all that it has to protect it from the depredations of the bigger international actors. The erosion of international law by powerful states makes it all the more important that smaller states uphold the principles on which the international system is based. Sri Lanka cannot credibly appeal to international law when it is threatened from outside while disregarding its own obligations within. Sri Lanka also needs to win the confidence of its own population that it is committed to justice and equality for all. Public opinion polls and community-level research have disclosed that ethnic and religious minorities are appreciative of the sense of greater security they enjoy under the present government from ethnic or religious extremists.
But a sense of security is not the same as the fulfilment of rights. As far as the Tamil people are concerned, the government has yet to deliver on several of its specific promises. These include the long-standing problems of missing persons, the release of political prisoners who have been members of Tamil militant organisations, and the return of land taken over for military purposes during the war. The issue of Buddhist statues and archaeological sites found on their properties which are then taken from their control continue to trouble them especially as they see no signs of resolution of those disputes. The issue of pastureland in the east of the country in Mylathamadu is particularly concerning to them as they see orders by successive presidents, both President Ranil Wickremesinghe and President Anura Kumara Dissanayake, being disregarded on the ground. The Mylathamadu pastureland dispute is where traditional Tamil dairy farmers have engaged in multi-year protests against the ongoing encroachment of their ancestral grazing lands by Sinhalese crop cultivators relocated under government development schemes.
The government’s failure to hold Provincial Council elections is particularly troubling. The provincial council system is the only one that can provide the Tamil people and other ethnic minorities the opportunity to wield political power and exercise a measure of self-determination in the areas in which they are the numerical majority. The continued postponement of Provincial Council elections therefore has consequences that go beyond an ordinary electoral delay. It deprives communities of an important constitutional avenue for democratic participation and power-sharing. The ethnic and religious minorities appreciate what the government is doing in the larger national interest, but they must not be made to feel that their special concerns are being ignored. The government cannot resolve Sri Lanka’s entire legacy of rights violations overnight. But it does need to demonstrate that it is willing to move forward on multiple fronts, not only on a few.
Features
The emptying university: why are academics leaving?
by Hasini Lecamwasam
Brain drain in Sri Lanka is at an all-time high. The latest Human Flight and Brain Drain Index for 2024 shows that we are 16th of 175 countries on this count, and first in South Asia. That this is a crisis goes without saying. Brain drain affects all sectors, and is a huge strain on the resources of a developing country. Particularly in Sri Lanka, where considerable public investment is made in the moulding of professionals through the system of free education, this amounts to transferring the resources of poorer countries to richer ones with top migration destinations. It is, therefore, important to consider the push and pull factors behind skilled outmigration, specifically from the public university system of Sri Lanka, a key focus of the Kuppi column.
From frustration to exit
Several bitter realities in our crumbling public university system act as push factors in the migration decisions of academics. Many essays on this column have, over several years, attempted to highlight numerous aspects of this erosion. Perhaps, primary among them is the lack of adequate funding, which has debilitating ramifications for the system: very little investment is made in the up-keep of infrastructure (and even less in its expansion), resulting in serious constraints in accommodating growing batches of students and the wellbeing of the staff (particularly in regional universities); research funding is negligible, severely curtailing academics’ ability to effectively discharge their primary duty of teaching which should ideally be informed by their research (and the research of others, access to which is also, unfortunately, mediated by funding); a funding crunch also means a slash in (or greater constraints on) recruitments, increasing the workloads of academics, currently in service, and eating into the quality of their teaching and research.
What recruitments are done frustrate those with any faith in merit. As many of our interventions in this column have shown, recruitment processes are characterised by archaic selection criteria that place very little weight on a candidate’s postgraduate growth and the advantages of interdisciplinary training. Added to this is the general preference for ‘culturally compliant’ candidates who would not rock the boat too much. The combined effect is that those with the capacity and spirit to try out innovations in education are discouraged from joining or staying on in the public university system. Some, or many, of them may instead seek appointments abroad.
A thread that binds all of these problems together is pervasive hierarchy which, again, many interventions on this column have sought to highlight. It is the interest in preserving hierarchy that leads to the preference for alumni in recruitment processes. Hierarchy within universities can be particularly frustrating for younger faculty and women, who typically have to bear the brunt of the workload of their senior, often male, colleagues. In a context of funding, and, therefore, recruitment, restrictions, this translates into a disproportionate burden being placed on junior (usually female) faculty, seriously hindering their prospects of growing into successful academics due to the time constraints within which they have to operate. Junior academics, therefore, are more likely to look to educational institutions abroad for what they hope would be a different work culture that respects them more.
Ideological ruses
On top of these structural frustrations are also the workings of neoliberal ideology. For one, the nature of relations between the global metropole and peripheral countries like Sri Lanka largely dictates what is desirable and what is not. The apparent lifestyles of Western countries – from food to clothing, housing, appliances, and so on – have continued to lure people from the periphery with the promise of a ‘better’ life, alongside better career advancement opportunities. This, of course, masks much of the struggle that goes on behind the scenes to survive in Western societies. For instance, in most cases highly attractive public infrastructure such as roads, public transport, clean air, quality control of food, and so on belie the astronomical privatised costs of healthcare and education. Health insurance is usually mandatory and steep in most high-income settings, while even subsidised education (for which eligibility criteria are strict) creates a serious dent in household earnings. Of course, the happy images of glossy trams and gleeful international travellers don’t convey this.
A second ideological ruse is the myth of greater opportunities and recognition abroad. While there is no denying that local skilled sectors – be it higher education, health, civil service, or private white-collar positions – are replete with issues that inhibit merit-based professional advancement, the notion that things are fundamentally different in Western countries stems from an uninformed optimism. As is now increasingly known and discussed, Western labour markets are notoriously racialised, and equivalent skills are rarely treated as such. Instead, it is usually demanded that skilled migrants clear certain formal examinations in their host countries. In fields like medicine, this is followed by an interview that may also be racially prejudiced. Once these initial steps are cleared, remuneration reverts to square one irrespective of experience accumulated abroad, not to mention the many subtle aggressions, rejections, and trials one has to go through in the negotiation of everyday life. In the many cases where professional qualifications are used as leverage for a move abroad, sights are set on a better future for one’s children, which again is informed by the misplaced faith in greater opportunities and a lack of awareness of the factors outlined above. Needless to say, in the global swing to the Right, things have become even more challenging. In such a context, considering the few rare cases where skilled migrants live extremely comfortable lives as the norm becomes a dangerous misconception.
The two ideological pull factors mentioned above are complemented by a push factor, which has to do with a highly classed understanding of what a white-collar professional is due in their society. Many of these aspirations are clearly articulated in academic trade union action demanding separate quotas for school entry, increased fuel allowances, winning back the presently stalled vehicle permit scheme, salary hikes, and so on. While working people have every right to agitate for better material conditions, insofar as it remains unconnected to a broader movement for improving the conditions of the lot of the working class, it remains self-serving and very much within the class logic of capitalist society. Since these demands are articulated as a means of maintaining distinction, it is clear that they are not envisaged as part of a class movement. The frustration of not having these needs for distinction satisfied may push some to seek greener pastures abroad, at least financially, (perhaps as a means of social mobility based on it), only to be disappointed on most occasions.
What is to be done?
Addressing the systemic push factors listed above requires, first and foremost, greater allocations for free public higher education. This would immediately translate into more recruitments and less work per academic, and better research and teaching in the long haul. An increase in funding would also ideally lead to greater infrastructural investments, especially including improving the living conditions of those who work in regional universities amid untold hardships. Next, fairer, more creative, and, therefore, more effective recruitment policies are badly needed to attract talented individuals to university positions. Rather than carving out a ‘special category’ for academics to achieve this purpose, which is informed by a classed logic, this needs to be done through fundamental reforms in recruitment processes. Third, a persistent attack on the entrenched hierarchy within universities through internal reform is much called for. Reforming recruitment practices will go a long way towards addressing this. Measures should also be taken to introduce more stringent policies against SGBV (not to mention ragging, even though it is not directly connected to brain drain). Such measures would create a safer, fairer, and more attractive workplace, which would give more reasons for people to stay.
On top of greater allocations, we also need a transformation of our aspirations themselves if this situation is to change. That necessitates a kind of education capable of questioning the ‘paradise’ conception of Western societies, and lays bare their colonial material and ideological dimensions, in both their historical and contemporary manifestations. These colonial understandings of the ‘good life’, moreover, have devastating ecological implications for the planet, not to mention social justice. An education with the ability to transform this mindset would hopefully prove to be more than a mere path to social mobility, rather being a tool of social emancipation that renders mobility moot.
(Hasini Lecamwasam is with the Department of Political Science, University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Friends favourite Suzi Croner returns for Oktoberfest 2026
Charming audiences in Switzerland as Suzi Flückiger, Sri Lanka’s own Suzi Croner is coming home… for a very special occasion.
The bubbly former frontline vocalist of 90s band Friends will take the stage at a popular venue in Colombo for Oktoberfest 2026.
Known in Europe for her country and classic hits, Suzi has remained a much-loved name back home. This will be a rare chance for local fans to see her live and celebrate the voice behind so many Friends memories.
Oktoberfest 2026 in Colombo promises an evening of live music, traditional Bavarian food and beer, colourful dirndls and lederhosen, folk dancing, and plenty of community cheer.

Suzi Croner (Flückiger)
Against this lively backdrop, Suzi will take the stage for a special solo set, featuring her own pre-recorded music. She performed at the event last year too, as a solo artiste, but a German band providing the music.
This year, however she says, it’s a different scene.
“The novel attraction will be the dancers from Germany — all girls, clad in German outfits,” Suzi said. She added that the event will also highlight the activities generally connected with Oktoberfest, which should generate a lot of fun and excitement for those who join her in Colombo next month.
Suzi has become a much-in-demand artiste in Europe, and has even performed Down Under, in Melbourne.
In Switzerland, where she has been based for the past 42 years, she continues to charm audiences with country and classic hits, performing at private events and community nights across Europe.
“My weekends are generally loaded with my work as a singer,” she said. “And I also play tennis three times a week, because I need to keep fit to entertain my audience in an active way.”
Her repertoire is made up mainly of Swiss, German and English songs.
And true to form, Suzi loves springing surprises.
“So watch out when you join me at Oktoberfest 2026, in Colombo!” she said.
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