Features
St. Maximilian Kolbe: ‘The Saint and Hero at Auschwitz’ and his visits to Sri Lanka in the 1930
The 84th anniversary of the death of St. Maximilian Maria Kolbe- a Polish Franciscan priest who, during the Second World War, volunteered to die in place of a fellow prisoner, Franciszek Gajowniczek (a father of two, condemned to starve to death in the infamous “Death Bunker” at the Nazi concentration and extermination camp of Auschwitz), in order to save that prisoner’s life- fell on August 14, 2025. St. Maximilian Kolbe was no stranger to Sri Lanka. During his missionary journeys to and from Japan, China and India, he visited the Island (then known as Ceylon) in 1930, 1932 and 1933.
In July 1941, the Nazis discovered that a prisoner had escaped from the Auschwitz concentration and extermination camp. On such occasions, the Nazis enforced a brutal retaliatory policy they believed would serve as a deterrent: for every escapee, 10 men randomly chosen from the remaining prisoners would be starved to death. Following this cruel and inhuman policy, the SS officer, Karl Fritsch selected 10 men from among the prisoners who were standing in ranks for this unjust collective punishment. One of those chosen was a Polish prisoner Franciszek Gajowniczek, who pleaded in anguish, ‘My wife and children’.
Father Maximilian Maria Kolbe was a 47 year old Polish Franciscan priest who had been taken prisoner by Nazis for providing shelter to Jewish refugees at his monastery near Warsaw and for publishing articles critising the Nazi regime. He was not among those chosen for the cruel and vengeful punishment. Father Maximilian heard the desperate plea of his fellow prisoner- Franciszek Gajowniczek. Moved by compassion, he walked up to the Nazi officer.
When asked “Who are you?”, Father Maximilian replied, ‘I am a Catholic priest. I want to die for that man; he has a wife and children.’ The Nazi officer complied with Father Maximilian’s request and chose him in place of Franciszek Gajowniczek. Along with other nine prisoners condemned to death by starvation, Father Maximilian was led to a cell in the ‘Death Bunker’. A person who had served as an assistant janitor at Auschwitz at that time, later testified that in his prison cell, Father Maximilian led the prisoners in prayer. Each time the guards came to check, they saw him standing or kneeling in the middle of the cell. He and the other nine prisoners were starved and deprived of water for two weeks, and all but Fr. Maximilian and three others died. The guards, eager to empty the bunker as quickly as possible, administered lethal injections of carbolic acid to Father Maximilian and the three remaining prisoners, ending their lives.
Father Maximilian passed away on August 14, 1941. His mortal remains were cremated the following day, August 15, the Feast of the Assumption of Mary. Gajowniczek, whose life was spared through Father Maximilian’s supremely heroic and sacrificial act of love, remained imprisoned at Auschwitz until he was transferred from there to Sachsenhausen concentration camp on October 25, 1944. He remained a prisoner there until the camp was liberated by the Allied forces following Germany’s surrender on May 7, 1945. Six months later, when he reunited with his wife Helena, who had survived the war, he learnt that their two sons had been killed in a Soviet bombardment of Rawa Mazowiecka in January 1945 before his release.
Gajowniczek dedicated the rest of his life to sharing the story of Father Maximilian’s supreme act of love and sacrifice – how one man laid down his life so that another man might live. Father Maximilian’s sacrifice was a living example, an epic realization of what Christ said: ‘Greater love has no one than this, than to lay down one’s life for his friends’ [John 15:13]. It was also a profound imitation of what Christ himself did.
On October 17, 1971, Pope Paul VI beatified Father Maximilian Kolbe. Eleven years later, on October 10, 1982 Pope John Paul II canonized him proclaiming that he was a ‘martyr of charity’. Franciszek Gajowniczek was present in Rome to witness both the beatification and canonization ceremonies. St. Maximilian Kolbe is one of the 20th century Christian martyrs commemorated in statues erected above the Great West Door of Westminster Abbey, a cathedral of the Church of England.
When one looks at the life of St. Maximilian Kolbe, it becomes clear that his supreme act of laying down his life to save another man was not a spontaneous, isolated or impulsive gesture. It was unequivocally the cumulative outcome of a deeply rooted and well-formed spiritual life he lived from early on.
Early Years
Raymond Kolbe, who took the religious name Maksymilian (transliterated as Maximilian in English) upon entering the novitiate in 1910, and later the additional name Maria at his ordination as a Franciscan priest in the Order of Friars Minor Conventual (OFM Conv.) in 1914, was born on January 8, 1894 in the Polish town of Zduńska Wola then situated in the Russian-occupied part of Poland. At that time, Poland was partitioned and divided between the Russian, Prussian and Austro-Hungarian empires.
His parents, Julius Kolbe and Maria Kolbe (née Dabrowska) were weavers by trade; his mother later worked as a midwife. They were devout Catholic Christians. Of their five sons, two died in infancy. The three surviving sons – Francis, Maximilian and Joseph – began their early informal education at home, and were later sent to the Franciscan Fathers in Lwow for formal education in the hope that they would become priests. Julius and Maria Kolbe inculcated in their three sons a profound love for and faith in God. They also planted in them a streak of patriotism, a love for their Fatherland, Poland. Julius and Maria entered the religious life in their lives later. Julius entered a Franciscan monastery as a religious brother and Maria joined a Felician Sisters’ convent as an extern.
Apparition of Mary
St. Maximilian Kolbe, at times, was as mischievous as any child could be. On one day in 1903 when he was only nine years old, his mother, exasperated by his pranks, asked him ‘What is going to become of you?’ Little Maximilian, who took this question to heart, began to spend time before the family altar praying. His mother, observing her son spending long hours in solitude, praying and weeping at the family altar in solitude, became concerned about what was troubling him. When she asked him what disturbed him, Maximilian told her:
‘When you said to me, ‘What will become of you?’ I prayed very hard to Our Lady to tell me what would become of me. And later in the church I prayed again. Then the Virgin Mother appeared to me holding in her hands, two crowns, one white, one red. She looked at me with love and she asked me if I would like to have them. The white [one] meant that I would remain pure and the red that I would be a martyr. I answered “yes, I want them.” Then the Virgin looked at me tenderly and disappeared.’
[Treece, Patricia, ‘A Man for Others: Maximilian Kolbe: Saint of Auschwitz in the Words of Others who knew Him’ , Harper & Row, New York,1982]

Nazi Officers standing near Auschwitsz Concentration Camp Photo courtesy: reproduced with the permission of The Archives of MI Niepokalanów (Archiwum MI Niepokalanów) , Teresin, Poland
This experience undoubtedly left an indelible imprint on St. Maximilian Kolbe’s spiritual journey.
Education, Rome, Ordination and ‘Militia Immaculata of the Immaculata’
St. Maximilian Kolbe was a bright pupil at the Franciscan Minor Seminary in Lwow, where he displayed notable excellence in mathematics and science. In 1912, he was sent to Rome for higher studies at the Pontifical Gregorian University where he received a doctorate in philosophy in 1915. While in Rome, on April 28, 1918, he was ordained a priest in the Order of Friars Minor Conventual (OFM Conv.). He pursued further studies at the Pontifical University of St. Bonaventure, where he was awarded a doctorate in theology in 1919.

St. Maxilian Kolbe Photo courtesy: reproduced with the permission of The Archives of MI Niepokalanów (Archiwum MI Niepokalanów) , Teresin, Poland
When World War I broke out, St. Maximilian Kolbe was still studying in Rome. At that time, Józef Piłsudski’s Polish Legions were engaged in battle against the Russians for the independence of Poland. His father, Julius Kolbe, who had by then become a Franciscan brother, left his religious life and joined Józef Piłsudski’s forces to fight for his country’s freedom. Julius Kolbe, who was only 43 years old, was captured and executed by the Russians. His death was a traumatic event for young St. Maximilian Kolbe.
The year 1917 marked a crucial turning point for the Church and for the world. In Europe, the rise of materialism and the Russian revolution which brought Lenin and atheistic communism to power resulted in an open “war” against religion and the Church. Meanwhile in Italy, the unresolved “Roman Question”, which arose from the military occupation of the Papal States by the Kingdom of Italy in 1870, had created a political climate and social opinion hostile towards the Catholic Church and the Papal authority. Some intellectuals, political parties, groups (notably Italian Freemasons) and activists in Italy openly launched vigorous campaigns against the Church and the Papal authority. The response of the young student and Franciscan friar, St. Maximilian Kolbe to this global and moral challenge, was the founding of the Militia of the Immaculata.
On October 16, 1917, St. Maximilian Kolbe, together with six fellow Franciscan friars, founded the Militia of the Immaculata (The Army of the Immaculate Blessed Virgin Mary), a non-violent spiritual army waging a battle of love for the conversion of sinners and opponents of the Catholic Church, using as weapons the preaching of the Gospel of Jesus Christ, prayer (particularly prayers invoking the intercession of the Blessed Immaculate Mother Mary), evagelisation through modern media (magazines, newspapers, books, radio), missionary and pastoral outreach, personal sanctification, Eucharistic devotion and charitable apologetics. Members of the Militia of the Immaculata are called The Knights of the Immaculata.
St. Maximilian Kolbe, early on as a child, had adopted five ideals in life: a military career in defence of his beleaguered and divided homeland; ordination as a Franciscan priest; championing the causes of the Catholic Faith; holiness; and martyrdom. As events unfolded in his life, all these ideals except the military career in a secular army to fight for the freedom of his country came to fruition. His military inclination, however, found expression in a non-violent spiritual form through the Miliitia of the Immaculata.
Towards the final stages of his studies in Rome, he contracted tuberculosis, an infection that afflicted him throughout the rest of his life from time to time. Despite the physical suffering, poor health and weakness caused by bouts of this infection, St. Maximilian Kolbe unwaveringly laboured for and served the causes to which he was profoundly committed and dedicated.
Return to Poland, Niepokalanov, Apostle of Media, and Missionary Endeavours in Japan and India
After completing his studies in Rome, St. Maximilian Kolbe returned to Poland in 1919, and began serving as a teacher at the Franciscan Seminary in Kraków, a position he held till 1922 whilst actively promoting the work of the Militia of the Immaculata. In 1922, he launched the popular Catholic periodical Rycerz Niepokalanej (The Knight of the Immaculata). In 1927, he founded a new Franciscan monastery called ‘Niepokalanów’ (The City of Mary Immaculate) near Warsaw, which grew into a large and influential religious centre for Catholic media operating both a publishing house and a radio station, Radio Niepokalanów. Niepokalanów eventually attracted a community of about 700 friars and workers.
He and his fellow friars, whilst practising strict religious poverty, made use of the most modern equipment, printing machines and administrative strategies in their media work at the Niepokalanów. The periodical Rycerz Niepokalanej (The Knight of the Immaculate) achieved a spectacular monthly circulation of one million. The daily newspaper Mały Dziennik (the Small Diary) launched by the monastery at Niepokalanów later reached a significant circulation of 137,000 on weekdays, and nearly double that, 225,000, on weekends.
As St. Maximilian Kolbe’s vision for the Militia of the Immaculata was global and missionary in its scope, naturally he began to extend its work to foreign lands. In 1930, he travelled to Japan with four Franciscan brothers. There, he launched a Japanese version of his periodical Rycerz Niepokalanej entitled Seibo no Kishi, and founded a Franciscan monastery of the Order of the Friars Conventual Minor called Mugenzai no Sono (The Garden of Mary Immaculate) on a hill near Nagasaki. Although this monastery did not grow into a large institution like its parent Niepokalanów near Warsaw, it nevertheless developed into an active Catholic publishing house.
St. Maximilian Kolbe travelled to India in 1932 and during his visits there, he met with Kerala’s Archbishop of the Syrian Rite and the Archbishop of the Latin Rite. He had lengthy discussions with them on the possibilities of establishing a friary on the lines of Niepokalanów and starting publishing an Indian version of The Knight of the Immaculate. Although both Archbishops had initially expressed their willingness to gift pieces of land for his project, his vision of starting a Franciscan monastery named Amalam on lines of Niepokalanów in India did not materialise during his lifetime due to some obstacles and delays that intervened.
[The writer expresses his sincere gratitude to Fr. Krzys Flis, Director of MI Niepokalanów in Teresin, Poland and Sister Annamaria Mix, Archivist, Archiwum MI Niepokalanów in Teresin, Poland for providing him with access to the writings of St. Maximilian Kolbe relating to his visits to Sri Lanka and the photographs with permission for reproduction]
(To be continued next week)
By Prabhath de Silva ✍️
“Greater love has no one than this,
than to lay down one’s life for his friends”
-Jesus Christ [John 15:13]
Features
Silence of the majority keeps West Asian conflict raging
With no military quick-fix in sight to the ongoing, convoluted West Asian conflict it ought to be clear to the rationally inclined that there is no other way to a solution to the blood-letting other than through a negotiated one. Unfortunately, there are not many takers the world over for such an approach.
Consequently the war rages on incurring the gravest human costs to all relevant sides. Whereas it should be obvious to the Trump administration that Iran wouldn’t be backing down any time soon from its position of taking on the US frontally and with the required military competence in the Hormuz Strait and adjacent regions, the US demonstrates a stubbornness to persist with war strategies that are showing no quick, positive results on the ground.
Clearly, the virtual ‘lock down within a lock down’ situation in the Strait is not proving beneficial for either party. Instead, the spilling of civilian blood in particular continues with unsettling regularity along with an all-encompassing economic crisis that carries a staggering material toll for ordinary people all over the world.
From this viewpoint it is commendable for Pakistan to offer itself as a peace mediator and go ‘the extra mile’ to keep the principal parties engaged in some sort of negotiatory process. But its efforts need to win greater support from the world community. It is a time for peace-makers the world over to stand up and be counted.
It is also a time for straight-talking. To his glowing credit Pope Leo XIV is doing just that and he is the only religious head worldwide to do so. Very rightly he has called on President Trump to end the war through negotiations and described it as ‘unjust’ and ‘a scandal to humanity’.
May this crucial cause be taken up by more and more world leaders, is this columnist’s wish. Instead of speaking fatalistically about a ‘Third World War’, decision and policy makers and commentators, and these are found in plenty in Sri Lanka as well, would do better to help in drumming-up support for a peaceful solution and the latter is within the realms of the possible.
Incidentally, the commonplace definition of the phrase ‘World War’ is quite contentious and it would be premature to speak forebodingly about one right now. The fissures within the West on the Middle East conflict alone rule out the possibility of a ‘World War’ occurring any time soon.
Instead, it would be preferable for the international community, under the aegis of the UN, to take the ‘straight and narrow’ path to a peaceful solution. As implied, this path is no easy avenue; it is cluttered with obstacles that only doughty peace makers could take on and clear.
However, the path to a negotiated peace is worth taking and no less a power than the US should know this. After all, the US ‘bled white’ in Vietnam and had to bow out of the conflict, realizing the futility of pursuing a military solution. A similar lesson should have been learned by Russia which bled futilely in Afghanistan. It too is in an unwinnable situation in Ukraine.
The Pope’s observations to President Trump on negotiating peace have earned for him some snarls and growls of criticism but with time these critics would realize that peace could come only by peaceful means and not through ‘the barrel of a gun.’
For far too long the ‘silent majority’ of the world has allowed politicians to take the sole initiative on working towards peaceful solutions to conflicts and wars. As could be seen, the results have been disastrous. The majority of politicians speak the language of Realpolitik only and this tendency runs contrary to the ways of the selfless peace maker.
Power, which is the essence of Realpolitik, and peace are generally at loggerheads in the real world. Power and self-aggrandizement have to be shelved in the pursuit of durable peace anywhere and it is a pity that the likes of Donald Trump and his team are yet to realize this.
At this juncture the ‘peace constituency’ or the silent majority would need to take centre stage and play their rightful role as the ‘Conscience of the World’. If the latter begins to take on the cause of peace in earnest everywhere, the politicians would have no choice but to pay heed to their cause and take it up, since a contrary course would earn for them public displeasure and votes.
An immediate challenge would be for the ‘peace constituency’ to come together and act as one. Right now, such a coordinating role could be played effectively by only the UN and its agencies. Practical problems are likely to get in the way but these need to be managed insightfully and resourcefully by all stakeholders to peace.
In fact the time couldn’t be more appropriate for the backers of peace to come together and work as one. Right now, economic pressures are increasing worldwide and no less a public than that in the US is beginning to feel them in a major, crushing way.
Going ahead the US public, along with other polities, would find the economic consequences of war to be intolerable. There would be no choice but for governments and peoples to champion peace. Peace makers would need to ‘strike while the iron is hot.’
The success of the above endeavours hinges on the importance humans attach to their consciences. The danger about prolonged wars is that they deaden consciences; particularly those of politicians. The latter deaden their consciences to the extent that they prove impervious to the pain and suffering wars incur.
Thus, the ‘peace constituency’ has its work cut out; it cannot rest assured that politicians would prove sensitive to their demands. The latter would need to be constantly dinned into the hearts and minds of politicians and decision-makers if peaceful solutions to conflicts are to be arrived at.
Likewise, the publics of war-torn countries would need to demand the activation and sustaining of accountability processes with regard to those sections that are suspected of committing war crimes and like atrocities. Those publics that cease to demand accountability from powerful sections among them which are faced with war-time atrocity charges are as good as condemning themselves to lives of permanent dis-empowerment and enslavement.
Features
Don’t take the baby: In the quiet night, mother always returns

Chaminda Jayasekara
There is a particular stillness in Sri Lanka’s forests, after dusk — a kind of hushed expectancy where shadows lengthen, cicadas soften their chorus, and the night begins to breathe in its own rhythm. It is a world that does not reveal itself easily. You have to wait for it. You have to listen.
And then, suddenly, you see them — a pair of luminous, unblinking eyes suspended in the dark.
The Grey Slender Loris, or unahapuluwa, emerges, not with drama, but with quiet precision. Small, slow-moving, and almost impossibly delicate, it is one of Sri Lanka’s most enigmatic nocturnal primates — a creature that has survived millennia by mastering the art of stillness.
Yet, during these months — from late March through July — the forests hold a more tender story. It is the breeding season of the slender loris, and with it comes a scene that is often misunderstood by those who encounter it for the first time: a tiny infant, alone on a branch, barely three inches long, its fragile body silhouetted against the night.

Grey Slender Loris with twin babies
To many, it appears to be a moment of abandonment.
To nature, it is a moment of trust.
“People often act out of compassion, but without understanding what they are seeing,” explains Chaminda Jayasekara of the University of Hertfordshire. “A baby loris left alone is not necessarily in danger. In fact, it is part of a natural process that is critical for its survival.”
According to Jayasekara, when a baby loris is about a month old, the mother begins a remarkable routine. As darkness settles, she gently places her infant on a secure branch and moves off into the forest to forage. Her journey can take her hundreds of metres away — sometimes close to 800 metres — as she searches for insects and other small prey.
In those hours of solitude, the infant is not abandoned. It is learning.
Clinging to the branch, it begins to explore its immediate surroundings. Tentatively, almost hesitantly, it reaches out — testing balance, grip, and instinct. It may attempt to catch tiny insects, mimicking behaviours it will one day rely on entirely. This is its first classroom, and the forest its only teacher.
“Those early nights are crucial,” Jayasekara says. “The baby is developing motor skills, coordination, and the ability to interact with its environment. These are things that cannot be replicated in captivity.”
And yet, this is precisely where human intervention often disrupts the process.
Across rural and even semi-urban Sri Lanka, stories circulate of well-meaning individuals who come across a lone baby loris and assume the worst. Driven by concern, they pick it up, take it home, or attempt to hand-rear it — believing they are saving a life.

Grey Slender Loris
But the reality is far more complex — and far more tragic.
“When a baby is removed unnecessarily, it loses something fundamental,” Jayasekara emphasises. “It loses the chance to learn how to survive in the wild. Without that, even if it survives in the short term, its long-term prospects are extremely poor.”
The forest, after all, is not just a habitat. It is a living, evolving system of lessons — how to detect predators, how to navigate branches, how to hunt silently, how to recognise territory. These are not instincts alone; they are behaviours refined through experience.
And the mother, contrary to assumption, is rarely far away.
“If people simply waited — even for several hours — they would often see the mother return,” Jayasekara explains. “She knows exactly where she left her baby. Her absence is temporary, purposeful.”
The advice from conservationists is clear and consistent: observe, but do not interfere.
If you encounter a baby loris, watch quietly from a distance. Avoid using bright lights or making noise. Give it time — at least 10 to 12 hours — before drawing conclusions. In most cases, the situation will resolve itself, just as nature intended.

35 days old Grey Slender Loris
Only if the animal is clearly injured, or if there is strong evidence of abandonment after prolonged observation, should intervention be considered — and even then, it must be done through the proper channels, particularly the Department of Wildlife Conservation.
Attempting to care for such a delicate animal at home is not only ineffective but often fatal.
Sri Lanka is home to two species of slender loris — the Grey Slender Loris and the Red Slender Loris — each adapted to specific ecological zones across the island. Both are protected under national legislation and recognised internationally as species requiring urgent conservation attention.
Their threats are many: habitat loss, road mortality, illegal pet trade, and, increasingly, human misunderstanding.
Yet, in the midst of these challenges, there are also signs of hope.

In recent years, the slender loris has become the focus of a unique form of wildlife tourism — one that values patience over spectacle. Night walks, conducted with trained naturalists and strict ethical guidelines, offer visitors a chance to witness the loris in its natural environment without disturbing its behaviour.
At places like Jetwing Vil Uyana, this approach has been refined into a model of responsible eco-tourism. Over more than a decade, the property has developed a dedicated Loris Conservation Project, recording thousands of sightings while educating visitors and supporting local communities.
Here, the loris is not handled, chased, or exploited. It is simply observed — a quiet presence in a carefully protected landscape.
“The success of such initiatives shows that conservation and tourism do not have to be at odds,” Jayasekara reflects. “When done responsibly, tourism can actually support conservation by creating awareness and value for these species.”
There is something profoundly moving about encountering a loris in the wild. It does not roar or charge. It does not demand attention. Instead, it exists — quietly, deliberately — as it has for millions of years.
And perhaps that is why it is so easily misunderstood.

In a world that often equates visibility with importance, the loris reminds us that some of the most extraordinary lives unfold beyond the spotlight.
It also reminds us of something else — something simpler, yet harder to practice.
Restraint.
Because conservation is not always about stepping in. Sometimes, it is about stepping back. About recognising when nature does not need our help, but our patience.
So if, on some future night, you find yourself walking beneath the trees, and your light catches a tiny figure sitting alone on a branch — do not rush forward.
Pause.
Watch.
Let the moment unfold.
Because somewhere, moving silently through the darkness, guided by instinct and memory, a mother is already on her way back.
And by morning, the forest will be whole again.
By Ifham Nizam
Features
Kumar de Silva: 40 years of fame and flair
We first saw him on the small screen in January 1986 – a relatively raw, totally untrained and a very nervous 24-year-old presenting ‘Bonsoir’ on ITN.
And now, 40 years later, and as one looks back, one realises what a multi-dimensional journey Kumar de Silva has navigated across the small screen yes, from your television screens to your laptops, and iPads, tabs, and mobile phones.
Says Kumar: “It is the French language I speak that opened the world of television to me, 40 years ago. It was ‘Bonsoir’ alone, and so to my French teacher at Wesley College, Mrs. BA Fernando, to ‘Bonsoir’, and to the Embassy of France in Sri Lanka, I am eternally grateful”.

Promoting the French language, and culture, in Sri Lanka, in a big way
Kumar went on to say that on the heels of ‘Bonsoir” came ‘Fanclub’, on ITN, describing it as yet another resounding success story which saw him as a music DJ on TV.
His inherent talent saw him handle a range of contrasting programmes across ITN, TNL, Prime TV and SLRC with consummate ease – from News Reading, Business Talk Shows, Celebrity Chats, to Dhamma discussions, on Poya Days, to name a few.

Kumar – the 1986 look
Trained in Paris in television production and presentation, the Government of France, in 2012, conferred on him the title of ‘Chevalier dans l’Ordre des Arts et Lettres’ (Chevalier in the Order of Arts and Letters) in recognition of his contribution to promoting the French language, and culture, in Sri Lanka.
In celebration of his four decades on the small screen, Kumar recently launched ‘Bonsoir Katha’, the Sinhala translation (by Ciara Mendis) of his English book ‘Bonsoir Diaries’ (2013), at a gala soiree. at the Alliance Francaise de Colombo, under the distinguished patronage of the French Ambassador in Sri Lanka, Remi Lambert, and francophone President Chandrika Kumaratunga.
He’s now excited about launching the French version of this book, ‘Les Coulisses de Bonsoir’, in Paris, in autumn this year. It is currently being translated by Guilhem Beugnon, a former Deputy Director of the Alliance Francaise de Colombo. This will, co-incidentally, also be Kumar’s 30th visit to Paris.

Chief Guest French Ambassador in Sri
Lanka Remi Lambert
Says Kumar: “The word GRATITUDE means a lot to me and so I always make it a point to spend time with two very special French people every time I go to France. One is Madame Josiane Thureau, formerly of the French Foreign Ministry, who began ‘Bonsoir’ in Sri Lanka. way back in the mid-1980s. The other is Madame Aline Berengier, the lady who designed the ‘Bonsoir’ logo – the Sri Lankan elephant in the colours of the French national flag”.
Kumar is also a much-sought-after Personal Development and Corporate Etiquette Coach in Colombo’s corporate world. Over the past 15 years, tens of thousands of corporates, have been through the different modules of his interactive training sessions. There have also been thousands of school leavers and undergraduates from national and private universities, many of whom will constitute the corporates of tomorrow.

Guest of Honour francophone President Chandrika Kumaratunga at the gala soiree
at the Alliance Francaise de Colombo
The multi-talented Kumar turns 65 next year, and his journey on the small screen still continues – you see him on the (monthly) ‘Rendez-Vous with Yasmin and Kumar’ on the French Embassy’s YouTube Channel, and (every Friday) on ‘Fame Game with Rozanne and Kumar’ on Daily Mirror Online, Hi Online and The Sun Online.
There’s yet another podcast in the pipeline, he indicated, but diplomatically declined to give us details. All he said, with a glint in his eye, was, “It will hit your screens soon.”
Whatever he has in mind, one can be certain that the new programme will continue to showcase Kumar de Silva’s enduring presence in Sri Lanka’s entertainment scene.
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