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St. Maximilian Kolbe:‘The Saint and Hero at Auschwitz’ and His Visits To Sri Lanka in the 1930s

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St. Maximilian Kolbe with his fellow friars at Niepokalanów Photo courtesy: reproduced with the permission of The Archives of MI Niepokalanów (Archiwum MI Niepokalanów) , Teresin, Poland

Part II

St. Maximilian Kolbe’s Visits to Ceylon (Sri Lanka) and His Impressions

St. Maximian Kolbe, during his missionary travels to and from Japan, China and India, visted Sri Lanka (then known as Ceylon) in 1930, 1932 and 1933. The impressions he formed during these visits as recorded in his contemporary writings – letters, diaries, notes and article, provide a fascinating read.

March 1930

Whilst in transit and staying aboard a ship anchored in the port of Colombo for two days in March 1930 (March 24-25), St. Maximilian Kolbe and his fellow missionaries, Br. Zygmunt and Br. Seweryn visited several notable locations in the city of Colombo. These included the Colombo Catholic Press, described by him as ‘the print shop of the Oblate Fathers of Mary Immaculate (OMI)’ which published “The Messenger of the Heart of Jesus” in English and Sinhalese; a leading Catholic school; St. Anthony’s Church, Kochchikade; and the Post Office to buy postcards. He also distributed the Miraculous Medals at the places he visited.

In his notes, he also makes mention of the tropical ‘summer heat’, ‘palm trees’ (a likely reference to the coconut trees), the sight of ‘a Buddhist monk’, ‘street cars’ (tram cars) and ‘cab drivers’ in Colombo. He attentively observed the devotional gestures of the faithful – ‘bowing’, ‘partly removing turbans’, ‘ joining hands’, ‘kneeling’, and placing ‘hands on the glass’ of the vitrine encasing the statue of St. Anthony whilst praying to him. He calls them ‘such good souls!’.

His notes of Tuesday, March 25, 1930 (Feast of the Annunciation of Most Holy Virgin Mary) record celebrating the ‘Mass and Communion according to the intentions of the Immaculate, and speaks of a late afternoon ‘typhoon’, ‘storm’ and rain, and of ‘jumping fish’ being ‘tossed here and there’. In a parting remark, he also recorded that he had got into the boat to return to the ship, leaving the city of Colombo, ‘taking along pleasant impressions.’

[Source: March 24,25 1930 Monday Tuesday – Ceylon, port [Colombo]: The Writings of St Maximilian Maria Kolbe, Volume II Various writings, nr 991 A, Daily Notes, Notebook IV (1930-1933)page 1713-1714 Nerbini International 2016]

Summer (June- July) 1932

In the summer of 1932, St. Maximilian Kolbe visited Sri Lanka twice on his travels to and from India, en route from Japan and Hong Kong. In a letter to his superior in Warsaw, he recorded:

‘On our way there we stopped in Hong Kong, where Fr. Wieczorek, a famous Salesian missionary, asked me why we were not establishing a Niepokalanów in China (in Hong Kong). We also stopped in Singapore, where the Fathers of the Congregation of the Immaculate Conception of the Blessed Virgin Mary pointed out a site in China where a Niepokalanów could be nestled, about an eight-hour train journey from Peking (which is not far, considering average distances in Asia).

‘From there, we then crossed the Indian Ocean up to Colombo, on the island of Ceylon, which had belonged to India in the past. The crossing was rather miserable, though. The winds, called “monsoon,” blew day and night, and the ship, apparently forgetful of its thousand-ton weight, listed horribly forward, backward, or sideways. Eventually, with a one day delay due to our struggle against the winds, we landed in Colombo, where I stayed a few days over at the Oblate Fathers of the Immaculata, who are involved in missionary work there. I intended to rest and re-gain my balance, to be ready to face the sweltering heat of train cars in the rays of the tropical sun.’

[ Source: Searching for a New Niepokalanow July 1932: The Writings of St Maximilian Maria Kolbe, Volume II Various Writings, No: 991 H, Daily Notes, Notebook IV (1930-1933)page 1737,1738, Nerbini International 2016

He rested for a few days at the House of the Oblate Fathers of the Immaculate in Colombo to regain his composure, before he travelled to Ernakulam in India by train. Commenting on the train journeys from Colombo to and from India, St. Maximilian wrote to Fr. Kornel Czupryk, his superior from Colombo on July 04, 1932:

‘The journey here and back by train I did in second class. For the outward leg, in fact, at the Cook agency, where I had bought the ticket, I was told that the third class is prohibited (for a European), although later I became convinced that it was possible; but not for the return, because otherwise, before leaving India to go onward to Ceylon, I would have had to spend a five-day quarantine period in a field in countryside, in the midst of other indigenous people who might be infected with infectious diseases (malaria, cholera, and the like). Just spending any time in a situation like that, in a warm, foreign climate would be more than enough to bring down some kind of illness on me. In addition, the cost of spending that time there. Instead, I could sleep during the night and was not quite so hot, because there were electric fans. I think even our own, at least at the beginning, must travel the great distances across India in second class.’ ….

‘Nevertheless the Immaculata, who had very lovingly assisted me all through my journey, helped me in this journey as well, so that my health was not made overly feeble over the day and two nights I spent on the train. The one thing I could not do was eat.’

‘A notice had been posted on train car doors warning against infectious diseas-es: malaria, cholera, etc. Also, I was beginning to ache here and there. What to do? At a station, I clung to hot coffee and drank: I swallowed quite a bit. It did me good. Then I threw out the “molangon”” (Indian fruit) to the monkeys that were roaming along the pavement, because I realized that that type of fruit did not agree with me. I trundled on, trying somehow to get to the end of the journey, to the town of Ernakulam, located in the Indian principality of Cochin, on the Malabar Coast.’

[Source: St. Maximilian Kolbe’ s Letter to Fr. Kornel Czupryk July 1, 1932 from Colombo: The Writings of St Maximilian Maria Kolbe, Volume I, Letters, nr 443, page 948, Nerbini International 2016]

Visit in September 1933

In 1933, he visited Sri Lanka for the third time, whilst in transit and staying aboard the ship, the Conte Rosso, anchored in the port of Colombo for about six hours. He gives a fascinating and vivid account of this brief visit in his article ‘ Colombo: Impressions of a Trip to the Mission of Japan’ published in Rycerz Niepokalanej, September, 1934, as follows:

‘Toward midday’ our ship Conte Rosso was nearing the port of Colombo, and at midday we could disembark. It was announced onboard that there would be meat for lunch, even though

it was Friday. Moreover, until the time of departure, at six, there was not much time; so,

having eaten some bread, cheese, and two green Indian oranges each, we went on land by

motorboat, paying half a Ceylonese rupee, and headed toward the city.’

‘First of all, we went, on the Borella tram, toward the episcopal palace. The conductor and the driver, thankful for the two medals of the Immaculata that we gave them, decided to drop us in front of the bishop’s palace. What good Hindus! The Immaculata will reward them for this. After visiting the small humble church situated beside the bishop’s house, we walked on foot along the paved road-full of spat-out gobs of red gum, which the inhabitants chew untiringly-toward the house of the Missionary Sisters of Mary, to procure some hosts and candles. Along the way, we walked in the cooling shade of the trees, since it was really hot. In front of us, a lot of shops with bananas of different colors and thickness, coconuts, and other tropical fruits.’

‘The small church of the sisters is very sweet, more so since Jesus, exposed all day long in the Blessed Sacrament, welcomes people all day long. Coming out of the church we found a girl who kindly invited us to go into the parlor. It was clear that our Franciscan habits, somewhat foreign to Ceylon, had already been noticed. On the principal wall of the parlor, Jesus looked down from the cross, whilst at his feet there was a big and beautiful picture of the Immaculata crushing the infernal serpent’s head with her immaculate foot. Evidently in the spirit of Niepokalanów.’

‘Soon after, two nuns dressed in white greeted us. They were the Franciscan Missionaries of Mary. The superior explained thoroughly that the aim of their institute is to go on mission in order to lead souls to Jesus, always through Mary, and that they belong to Mary, Mary is their Patroness and they are the property of Mary. She spoke to us about the numerous blessings bestowed by Mary,….’

‘We gladly accepted some soda water with ice: only he who travels in such tropical countries could appreciate its utility and value.’

‘In addition, we received both the hosts and candles; the sisters even wanted to take us to the ship, all this without our making any payment, for the sake of the Immaculata.’

‘Then, we again took the Fort tram to the last stop, at the harbor. Both the conductor and the driver accepted medals of the Immaculata. The tram driver explained to us that his conductor was Buddhist; however, his dark face, shining with joy, showed us that the medal would not go to waste.’

‘Here and there, the street was blocked by two-wheeled carts covered with a roof of palm leaves and drawn by small oxen with large humps. A large group of Hindu [in some places in his writings, St. Maximilian Kolbe refers to the native inhabitants of the Indian Subcontinent as’ Hindus’ not necessarily meaning their adherence to Hinduism] workers, dressed in a cloth that covered half of their bodies or in just a loincloth, was repairing a section of the tramline. Their dark bodies moved heavy picks. [Along the way we saw] the streets, always larger, the train station (from which we had left last year in search of the Indian Niepokalanów), and the harbor.’

[Visit to Nippon Restaurant – now Nippon Hotel]

‘We wanted, however, to visit also a Pole who had been residing there for a long time, Mr. Roszkowski, proprietor of the Nippon Restaurant. We left the harbor, therefore, turned right, and, after some minutes of walking in the midst of the continuous importuning of the merchants, we arrived at a row of small, waiting buses. We looked for one of the fullest-close, therefore, to departing-marked Slave Island, and we climbed up through the back door, into the middle of dark-skinned people, more or less dressed, residents of the area. Barefoot and indistinguishable from the other travelers, the conductor or the owner collected three cents from each person, and so, without losing time bothering with tickets, which in any case are a sign of mutual distrust, we get off in front of a recently constructed church, and from there, after barely 15 steps, we reach the Nippon Restaurant.’

Vases of flowers in front of the restaurant. We entered. On the wall, a picture of Our Lady of Częstochowa, and in front of it a small lamp; it was clear that it was the house of a Pole. Then, on top of a small cabinet, there was a statue of the Immaculata sent over from Niepokalanów: he was, therefore, also a reader of Rycerz. The proprietor was seated at a table and was finishing his midday “dinner” (the evening meal is called “supper”), a red dish of a gelatinous type. He immediately stood up: we greeted him and he invited us to eat with him. We drank coffee, ate some sweets, and lost ourselves in conversation. He tells us that he had just returned from hunting.

[When asked] “What kind of game is there in Ceylon?”

[Mr. Roszkowski, proprietor of the Nippon Restaurant had replied]:

“The most diverse. Yesterday evening, the house I was at, we captured a small boa in the kitchen. A boy crushed its head and it made such a noise. Fortunately, it was not a poisonous serpent. I gave it still alive to the Japanese consul. After four in the evening, the reptiles come out of their hiding places; they bask in the heat of the setting sun, and then in the dark of the night they go hunting. At dawn they again enjoy the warmth of the sun, until about eight, when the heat forces them to find shelter in the shady forests.

“In the evening or morning it is easy to spot crawling serpents in the countryside. Some time ago I saw a white serpent, a rarity; I was taking aim with my gun, but a Hindu put his hand on my arm, preventing me from shooting because it was a sacred serpent. There is also a great quantity of wild cats of several sizes: some lurk in the trees, leaping from high onto the necks of passers-by. There are also many bears, leopards, and antelopes. The proprietor of the reserve where I went some time ago to hunt had ordered a boy to bring down something heavier: so, he killed an enormous crocodile.”

‘We listened with astonishment to the stories of the old man, since we had never imagined the woods and shrubs we had so admired from the ship could hide so many dangerous surprises.’

‘Meanwhile, Mrs. Roszkowska, Japanese by birth, brought us a Japanese delicacy, “mochi” (pastries made of rice flour) with “hashi” (the chopsticks that Japanese use to eat). We greeted the lady and while we talked about religious matters regarding Japan, we ate some of those “mochi,” one of us two using the chopsticks, the other a fork.’

‘She thanked us in Japanese for Kishi, which pays her a visit every month. In this house, midway between the Polish Niepokalanów and the Japanese one, Polish Rycerz meets with Japanese Kishi every month. Only in the local language, does the Knight still not exist… May the Immaculata guide everything.’

‘The Polish man and the Japanese lady said goodbye to us on the porch of the restaurant, while we left to make our way back to the harbor.’

‘On our way there, we entered the recently constructed church. It is absolutely beautiful and it is dedicated to the Blessed Mother. Then again to the bus. In the harbor zone, we come across our Polish crows-only they had forgotten how to croak.’

‘Immediately after, to the ship by motorboat. During the crossing, a Hindu, working as assistant on the boat, showed us some signs on the skin of his hand, which were supposed to mean that he belonged to the Catholic Church, and for this, he wanted… money. Poor con man, scrounger! These kinds were not lacking there either!’

‘At about six the ship moved out of the harbor, passing by the breakwater, pitching to the movement of the waves that hit uselessly against the barrier that prevented them from entering the harbor; foaming, they rose several meters high and broke and fell back into the sea, to rise immediately and hit again, and again, fall, breaking.’

‘The city lights grew fainter. Only the lighthouse still saluted us with its strong and intermittent streaks of light.’

[Source: The Writings of St Maximilian Maria Kolbe, Volume II, Articles, No: 1189, page 948, Nerbini International 2016 pp 2053- 2056]

Conclusion

When World War II broke out in 1939, St. Maximilian Kolbe was in charge of Niepokalanów. The Nazis invaded Poland. According to the Nazi doctrine, the Poles were racially inferior to the Germans. In their invasion of Poland, Nazi forces launched mass killing operations against the Polish civilians and intelligentsia. Upon capturing Poland, the Nazis took over the Polish banks, businesses and properties. They forced about 1. 7 million Poles out of their homes. The Nazi forces soon took control of Niepokalanów, and used it as a temporary internment camp for 3,500 Poles forcibly displaced by them.[ the photograph of the Nazi Officers which appeared in first part of this article in last Sunday’ s issue of this newspaper was a photograph taken in front of Niepokalanów].

Nazis first arrested St. Maximillian Kolbe in September 1939, and released him in December, 1939. He refused to sign the Nazi declaration Deutsche Volksliste, which would have granted him rights similar to those of German citizens. His family name ‘ Kolbe ‘ sounded German (though he was not an ethnic German), and he was fluent in the German language. Upon his release, St. Maximilian Kolbe resumed his work at his monastery at Niepokalanów. He received limited permission from the Nazis to continue publishing religious literature, albeit on a significantly reduced scale.

Some of the articles published in the publications of Niepokalanów were critical of the Nazi regime and its activities. On February 17, 1941, St. Maximilian and four other friars were arrested. On May 28, 1941, they transferred him to Auschwitz as prisoner 16670, where he died on August 14, 1941 in the supremely heroic act of love and sacrifice to save the life of a fellow prisoner as we already read in the first few paragraphs of this article.

His vision for India which also included Sri Lanka began to be realised 50 years later in 1980, when at the invitation of the Bishop of Kanjirappally (Syro-Malabar rite), OFM Conventual friars from Malta arrived in Kerala to establish the Order in India. At the 2007 General Chapter, the work of the mission in India was elevated to the administrative status of a Province (Province of St. Maximilian M. Kolbe in India). The work of the Province, in addition to its work in Kerala, today, comprises a Delegation in Andhrapradesh-Telengana (the Delegation of St. Joseph of Cupertino), a mission in Calcutta and another mission in Sri Lanka. Currently under its jurisdiction, there are 123 solemnly professed friars, 58 simply professed friars, 17 friaries and seven filial houses. In Sri Lanka, the Order of Friars Minor Convectual has four friaries in Katana, Battaramulla, Kandy and Jaffna and two Minor Seminaries.

The Militia of the Immaculata which St. Maximilian, founded in 1917 with six other friars, has spread throughout the world. It is today present on five continents and in 46 nations with a membership of around four million. It received its first official approval from the Church in 1922. On October 16, 1997, the Holy See erected it as an International Public Association of the Faithful. The MI International Centre has its headquarters in Rome, Italy. Its membership is open to the clergy, consecrated and laity. Whilst prayer is its main weapon in the spiritual battle with evil, members of the Militia Immaculata ‘also immerse themselves in apostolic initiatives throughout society, either individually or in groups, to deepen the knowledge of the Gospel and Christian Faith in them and in others.’ St. Mother Teresa of Calcutta was among its notable Knights of the Immaculata (as its members are called)

In Sri Lanka, there is one church consecrated to St. Maximilian Kolbe at Vishaka Watta in Ja Ela

[Acknowledgement: The writer expresses his sincere gratitude to Fr. Krzys Flis, Editor of Rycerz Niepokalanej, MI Niepokalanów, in Teresin, Poland and Miss Annamaria Mix, Archivist, Archiwum, MI Niepokalanów, 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]

By Prabhath de Silva ✍️



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Sri Lanka’s vanishing wetlands put elusive otter under growing threat

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International Eurasian Otter Workshop-Colchester, United Kingdom

The world marked World Otter Day 2026 recently. Conservationists are warning that Sri Lanka’s rapidly disappearing wetlands, polluted waterways and unplanned development are placing increasing pressure on one of the island’s most elusive freshwater predators, the Eurasian otter (Lutra lutra).

The species, locally known as “Diya Balla”, is the only otter found in Sri Lanka and is regarded as a key indicator of healthy freshwater ecosystems. Yet despite its ecological importance, experts say the animal remains poorly studied and largely overlooked in national conservation planning.

Naturalist and conservationist Chaminda Jayasekara, who has spent years documenting otters in Sri Lanka, said the species is facing mounting environmental pressures across the island.

Speaking to The Island, Jayasekara said habitat destruction, chemical pollution, road kills, sand mining, and increasing human disturbance are fragmenting the waterways on which otters depend.

“Otters are extremely sensitive animals. When wetlands are degraded or rivers become polluted, they disappear very quickly. Their survival is directly linked to the health of freshwater ecosystems,” he said.

Jayasekara, who specialised in MSc Environmental Management at the University of Hertfordshire, noted that while the species has been recorded across Sri Lanka’s wet zone, dry zone and coastal wetlands, scientific data on population numbers and distribution remain limited.

According to him, the decline of wetlands has become one of the most serious environmental issues facing Sri Lanka. Marshes, mangroves, irrigation tanks and riverine habitats are increasingly being altered by urban expansion, tourism infrastructure, encroachment and agricultural runoff.

He warns that the loss of these habitats not only threatens otters, but also weakens flood control systems, freshwater security and biodiversity resilience at a time when climate-related disasters are becoming more frequent.

Jayasekara said otters play a vital ecological role by helping maintain balanced fish populations and healthy aquatic ecosystems.

“When otters thrive, it tells us the river system is functioning properly. Their presence is a sign that water quality, fish diversity and habitat conditions remain healthy,” he explained.

One of the best-known locations for otter sightings in Sri Lanka is Aranga Pond, within the Horton Plains National Park, where the species has adapted to the island’s cold montane ecosystem.

However, conservationists stress that even protected areas are not immune to broader environmental degradation occurring outside park boundaries.

Jayasekara’s own work on otters gained prominence through long-term conservation efforts at Jetwing Vil Uyana, where a former degraded chena landscape was restored into a functioning wetland ecosystem.

The restored habitat eventually attracted Eurasian otters, fishing cats, grey slender lorises and numerous wetland bird species.

Over 14 years, Jayasekara carried out field observations, camera trapping and awareness programmes involving hotel staff, surrounding schools and local communities.

“What happened at Vil Uyana clearly showed that habitat restoration works. If degraded ecosystems are given time to recover, wildlife can return naturally,” he said.

He added that wetland restoration should become a central component of Sri Lanka’s environmental policy, particularly as climate change intensifies droughts, floods and biodiversity loss.

Chaminda collecting scat for research purposes in Sigiriya

He says wetlands are among the planet’s most productive ecosystems, functioning as natural water filters and carbon sinks while providing breeding grounds for fish, amphibians and aquatic mammals.

Yet globally, wetlands are disappearing at an alarming rate, and Sri Lanka is no exception.

Conservation groups have repeatedly warned that illegal waste disposal, pesticide contamination and poorly planned infrastructure projects are severely affecting freshwater ecosystems throughout the country.

Jayasekara also highlighted the importance of stronger environmental education and community participation in conservation.

“Awareness is still very limited. Many people living close to wetlands do not realise the ecological importance of otters or the threats they face,” he said.

According to him, involving local communities in conservation monitoring is essential if Sri Lanka hopes to safeguard the species in the long term.

He also pointed to the growing international interest in otter conservation.

In November 2025, Jayasekara represented Sri Lanka at the International Eurasian Otter Conservation Workshop held at Colchester Zoo and organised by the International Otter Survival Fund.

The workshop brought together nearly 100 researchers, conservationists and wildlife experts from 33 countries to discuss emerging threats facing Eurasian otter populations.

Jayasekara presented Sri Lanka’s experience under the theme Rewilding Through Hospitality, focusing on how habitat restoration and sustainable tourism practices at Vil Uyana contributed to otter conservation.

“The international response was extremely encouraging. Many delegates were surprised that a tourism property in Sri Lanka had quietly carried out wetland conservation work for more than a decade,” he said.

Discussions at the workshop also examined wider environmental concerns including river pollution, declining fish stocks, illegal killings and habitat fragmentation affecting otter populations across Europe and Asia.

New conservation technologies such as AI-assisted wildlife tracking and environmental DNA surveys were also highlighted as emerging tools for monitoring elusive species.

Jayasekara said Sri Lanka urgently requires more scientific surveys, stronger environmental law enforcement and greater investment in freshwater conservation research.

He warned that unless wetlands and waterways are protected, several lesser-known freshwater species could face severe decline in the coming decades.

Environmentalists say otter conservation should not be viewed in isolation but as part of a broader effort to protect entire freshwater ecosystems that millions of Sri Lankans depend on for drinking water, irrigation and livelihoods.

He further noted that healthy wetlands also strengthen climate resilience by absorbing floodwaters, reducing soil erosion and supporting groundwater recharge.

As Sri Lanka experiences increasingly erratic weather patterns linked to climate change, conservationists argue that protecting wetlands is becoming both an ecological and economic necessity.

Jayasekara believes Sri Lanka still has an opportunity to become a regional example in balancing tourism, biodiversity conservation and habitat restoration.

“The otter teaches us an important lesson,” he said. “If rivers are protected and wetlands are respected, nature has an incredible ability to recover.”

This year’s observance of World Otter Day 2026 is, therefore, serving not only as a celebration of one of the world’s most charismatic mammals, but also as a reminder of the urgent need to conserve the fragile freshwater ecosystems upon which both wildlife and human communities ultimately depend.

Eurasian otter

By Ifham Nizam

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Malaiyaha Tamil people: Healing the Oldest Wound of Independence

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Hands of a Maliayaha tea estate worker

In their Vesak messages this year, President Anura Kumara Dissanayake and Prime Minister Harini Amarasuriya highlighted the values of reconciliation, coexistence and justice as essential to Sri Lanka’s future. President Dissanayake emphasised that Buddhism’s teachings remain deeply relevant to contemporary society and described Vesak as a symbol of “mutual understanding, unity and coexistence among all communities” and of reconciliation itself. Prime Minister Amarasuriya similarly called for the building of a society in which justice is assured to all irrespective of caste, race or religion. These messages were not merely religious aspirations, they were a direct challenge to the most serious failures in Sri Lanka’s post-independence history. These include the three-decade-long war, its human rights violations and the inability to implement a political solution.

These have been and continue to be the challenges that have prevented Sri Lanka from reaching its full potential. Added to this have been the persistence of social and economic inequalities that continue to marginalise communities at the bottom of the social hierarchy. One of the most enduring examples of such injustice is the experience of the Malaiyaha Tamil community. The scale of the original exclusion is worth understanding clearly. According to the 1946 Census, the Malaiyaha Tamil community numbered approximately 780,600 persons and constituted 11.73 percent of the country’s population making them the second largest ethnic community, larger than the Sri Lankan Tamil community who numbered 733,700 or 11.02 percent of the population at the time

The denial of citizenship and voting rights to the Malaiyaha Tamil community was the first major injustice inflicted on an ethnic minority in post-independence Sri Lanka. The consequences were devastating and long-lasting. A community that had contributed enormously to the country’s economy through its labour on the plantations was excluded from political participation and denied basic rights. This was a political and moral failure that cast a long shadow over the country’s post-independence history. Responsibility for that injustice needs to be shared widely. Political leaders across ethnic lines failed to resist it. The result was the marginalisation of a community whose contribution to national prosperity far exceeded the recognition it received. Today, nearly eight decades later, Sri Lanka has an opportunity to correct that historic wrong but only if economic reform is matched by genuine social inclusion.

Longstanding Grievances

The NPP government has repeatedly acknowledged the need to address the longstanding grievances of the Malaiyaha Tamil people. In its election manifesto, the NPP pledged to improve living conditions in plantation areas, strengthen land and housing rights, ensure equal access to education and public services, and integrate plantation communities more fully into national development. The NPP’s Nuwara Eliya Declaration of 2023 similarly recognised that the plantation community had suffered generations of exclusion and promised measures to address disparities in housing, land ownership, infrastructure, education and economic opportunity. The need for such action is plain to see. While citizenship issues have largely been resolved over time, the socio-economic consequences of decades of exclusion remain deeply entrenched and continue to shape daily life in plantation communities.  A conference organised by the Institute of Social Development to mark International Tea Day on May 21 at the BMICH brought out this and many other salient issues.  Headed by P Muthulingam the organisation has advocated for the rights of the Malaiyaha Tamil people for the past 35 years to be equal citizens who enjoy social and economic justice.

The central problem facing many plantation workers is the low level of income they receive. Daily wages remain among the lowest in the country relative to the difficulty and intensity of the work. Plantation labour continues to depend heavily on methods that have changed little over generations. Productivity remains low compared to competing tea-producing countries — not because workers lack capability, but because sustained investment in their welfare, skills and economic mobility has been withheld. Workers consequently remain trapped in a cycle of low wages and limited economic mobility. Their housing situation compounds these difficulties. Many plantation families continue to live in housing owned either by plantation companies or the state. Lack of secure ownership limits their ability to accumulate assets, access credit or make independent decisions regarding their future. When Cyclone Ditwah damaged plantation housing, it exposed the inability of those living in that housing to access state compensation as they did not own the housing in which they lived.

The problems extend beyond the central highlands. Plantation workers living in private estates and smallholdings in other parts of the country face similar challenges. A recent Amnesty International report documented serious abuses affecting Malaiyaha Tamil workers in private tea estates in the Southern Province.  These include wage withholding, debt dependency, restrictions on movement and intimidation and practices the report argued correspond to internationally recognised indicators of forced labour. These findings are not peripheral. They reveal that the structural exclusion of the Malaiyaha Tamil community is not a relic of the past but an active, ongoing condition. Economic vulnerability and social marginalisation continue to leave many plantation workers without effective protection or access to justice. It is against this backdrop that the government’s recent plantation reform initiative assumes special significance.

Second Phase

The government has announced the second phase of a programme to make underutilised plantation lands and assets available for investment. The objective is to transform underperforming assets into productive enterprises capable of generating employment, attracting investment and revitalising regional economies. The programme seeks to modernise the plantation sector, improve productivity and create new opportunities in tourism, renewable energy and export-oriented industries. These objectives are necessary and welcome. However, economic reform alone will not be sufficient and Sri Lanka’s own history provides the warning. Previous rounds of plantation modernisation pursued productivity gains without addressing the structural disempowerment of the people at the centre of the industry. The result was investment that generated wealth without distributing it.  The workers who produced the wealth were once again treated as labour inputs rather than as beneficiaries. If the current reform follows the same logic, it risks reproducing the same failure.

For reform to succeed, plantation workers must be recognised not merely as a labour force but as stakeholders with rights, aspirations and a legitimate claim to share in the benefits of development. Housing ownership, secure land tenure, quality education, vocational training and entrepreneurship need to be built into the reform process from the outset. The government’s commitments to the Malaiyaha Tamil community therefore need to be incorporated into every stage of the reform process. On the contentious question of land, the government should consider establishing an independent national land commission. Such a body should include respected government officials, professionals and representatives from all ethnic and religious communities. It should review land policy comprehensively, develop transparent principles for allocation and use, ensure fairness in decision making and provide a trusted mechanism for resolving disputes. A credible land commission would help build public confidence that land reforms are being undertaken in the national interest rather than for the benefit of particular groups.

The correction of historic injustices should not be viewed as a concession to one community. It should be understood as an investment in national unity, because societies do not become stronger by maintaining the exclusion of those they have wronged.  On the contrary, they become stronger by ending it. The first great injustice committed against an ethnic minority after independence cannot be undone. But its consequences can be addressed, and doing so would strengthen reconciliation, enhance social cohesion and bring Sri Lanka closer to the vision of a country in which all communities live with equal dignity and equal hope. This is what the Vesak messages of the President and Prime Minister promised. The plantation reform now underway is the moment to make good on that promise not in words alone, but in sustained policy that endures beyond any single government and reaches the people who have waited longest for it.

by Jehan Perera

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IMF relief is not economic recovery: Sri Lanka’s real test begins now

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The IMF’s latest decision to release approximately US$695 million to Sri Lanka provides an important measure of financial relief, but it should not be mistaken for full economic recovery. While the approval reflects progress in stabilisation, fiscal discipline, and reform implementation, the country still faces deep structural weaknesses, social pressures, and external risks. The real test begins now: whether Sri Lanka can convert this temporary breathing space into lasting reform, productive growth, stronger institutions, and national resilience. This moment should not be used for political celebration, but for serious national reflection and responsible action. Sri Lanka must now resolve to support a clear policy direction, a practical reform programme, and a long-term national development path — not merely an individual, a party, or a political camp.

1. IMF Relief: A Necessary Step, but Not a Final Solution

The IMF Executive Board recently completed the combined Fifth and Sixth Reviews under Sri Lanka’s Extended Fund Facility, allowing the country immediate access to SDR 508 million, approximately US$695 million. This decision represents an important step in Sri Lanka’s ongoing economic recovery process following the severe crisis that led to sovereign debt default, shortages of essential goods, high inflation, and the collapse of foreign reserves in 2022.

However, this decision must be understood with great sensitivity. IMF relief is not the same as full economic recovery. It gives Sri Lanka temporary breathing space, helps rebuild a certain level of international confidence, and supports the continuation of the reform programme. However, this relief is not a magic solution that can automatically resolve the country’s deep-rooted economic problems. Fundamental challenges such as the debt burden, weak productive capacity, low export earnings, poor public revenue performance, weak fiscal management, excessive dependence on imports, corruption, and inefficient state-owned enterprises still remain unresolved. Addressing these challenges requires domestic reforms, disciplined policies, stronger production and export capacity, and a long-term national development programme. Therefore, the IMF decision should not be treated as a political victory or as proof of complete economic success. Rather, it should be seen as a reminder that Sri Lanka still has a long and difficult journey ahead.

2. Sri Lanka’s Progress Recognised by the IMF and Its Limits

The IMF’s approval indicates that Sri Lanka has made progress in several important areas. Inflation has been brought under control compared to the extreme levels experienced during the crisis. Foreign reserves have improved, the exchange rate has shown greater stability, and fiscal management has become more disciplined. The government has also continued to implement reforms in taxation, public finance, energy pricing, and debt restructuring.

According to the IMF assessment, performance under the programme has generally been strong. Several quantitative performance targets have been met, while many structural benchmarks have either been achieved or implemented with some delay. This shows that Sri Lanka has remained broadly committed to the reform path agreed under the IMF-supported programme.

Yet this progress remains fragile. Stability achieved through external support must now be converted into genuine economic strength.

3. Conditions and Responsibilities Attached to the IMF Programme

IMF support does not come merely as financial relief; it comes with a set of important reform conditions and responsibilities that Sri Lanka must fulfil. Key among them are maintaining fiscal discipline, improving government revenue, continuing cost-reflective pricing for fuel and electricity, strengthening public financial management, restructuring state-owned enterprises, protecting institutional independence, and preventing the accumulation of new external payment arrears.

The main objective of these conditions is to restore macroeconomic stability, strengthen fiscal credibility, and rebuild international confidence in Sri Lanka. However, these reforms also carry social and political consequences. Higher taxes, market-based utility pricing, and strict expenditure controls can place a heavy burden on ordinary citizens, especially low-income families, small businesses, pensioners, and salaried workers. Therefore, in implementing reforms, economic discipline alone is not enough. Fairness, transparency, and social sensitivity towards vulnerable groups must also be treated as essential priorities.

4.The Impact of IMF Conditions on People and the Economy

One major social consequence of the IMF programme is the increased pressure it can place on household incomes and living standards. When electricity, fuel, and other essential services are priced on a cost-recovery basis, people may have to face a higher cost of living. Although such reforms are necessary to reduce the losses of state-owned enterprises and maintain fiscal discipline, they can weaken the purchasing power of ordinary citizens if strong social protection programmes are not in place.

Another important consequence is the pressure placed on the operating costs and stability of small and medium-sized enterprises. Higher taxes, increased utility costs, fuel and electricity expenses, and the rising cost of borrowing can affect business survival, job creation, and new investment decisions. If reforms are implemented without sufficient attention to production, exports, and small businesses, the country may achieve short-term fiscal stability, but long-term economic growth could remain weak.

There is also a political risk that cannot be ignored. If people feel that the burden of reform is not being shared fairly, reform fatigue and public frustration may emerge. If ordinary citizens are expected to make sacrifices while corruption, waste, and political privileges continue, public confidence in the reform process will decline. Therefore, for IMF-supported reforms to succeed, fairness, transparency, and social sensitivity must be firmly ensured alongside economic discipline.

5. The Real Test Before Sri Lanka

Sri Lanka’s real test begins now. Beyond temporary financial relief, the country must now prove that it can build a strong economy that generates income and can withstand external shocks. Therefore, our objective should not be limited to securing the next IMF tranche. While an IMF tranche may provide short-term breathing space, it does not guarantee long-term economic independence or stability. The real objective should be to create an economy that does not have to return to the IMF repeatedly during every crisis, but can stand on its own productive strength, export earnings, and fiscal discipline.

This requires fiscal discipline. However, discipline alone is not enough; economic growth is also necessary. Taxation is necessary. But increasing taxes alone is not a solution; production, investment, and exports must also be expanded. Debt restructuring is necessary. But beyond reducing the debt burden, Sri Lanka must also build an economic foundation that does not depend excessively on borrowing in the future. Sacrifices may be asked of the people. But for those sacrifices to be fair, accountability, transparency, and exemplary conduct from leaders are also essential.

Economic recovery cannot be sustained in the long term through financial assistance alone. Such support can provide breathing space during a crisis, but a country is rebuilt on the strength of its own institutions, productive capacity, export competitiveness, and public trust. Therefore, what Sri Lanka needs today is strong institutions, income-generating industries, a broader export base, food security, energy security, and a system of governance that people can trust.

6. Policy Priorities for Sustainable Recovery

Sri Lanka must now move from crisis management to national transformation. First, fiscal discipline should continue, but it must be fair. Revenue mobilisation should not rely only on increasing taxes on the same groups of people. The tax base must be broadened, tax administration must be improved, and tax evasion must be reduced.

Second, social protection must be strengthened. The most vulnerable groups should be protected through well-targeted assistance. Reforms will be more acceptable if people feel that the poor, elderly, disabled, and low-income families are not abandoned.

Third, state-owned enterprise reform should be carried out with transparency and public accountability. The objective should not merely be privatisation, but efficiency, professionalism, financial discipline, and better service delivery.

Fourth, Sri Lanka must prioritise export-led growth. The country cannot build a stable future by depending mainly on borrowing, remittances, and consumption. Agriculture, tourism, manufacturing, IT services, logistics, education, and value-added exports must become central pillars of national development.

Fifth, governance reform is essential. Without reducing corruption, political interference, wasteful expenditure, and weak implementation, no IMF programme can create lasting recovery. Economic reform and governance reform must move together.

7. From Temporary Relief to Lasting Recovery

The IMF decision gives Sri Lanka an important opportunity. It provides the country with space to strengthen economic stability, rebuild international confidence, and move forward with essential reforms. However, it is not a guarantee of success. It is only a step that gives the country some breathing space. It is now Sri Lanka’s responsibility to use that space wisely, with discipline and accountability to the people.

The country must now decide whether it will continue the old cycle of crises, debt, temporary relief, and political blame, or whether it will build a new national programme based on discipline, productive capacity, fairness, and accountability.

At this moment, true success cannot be measured by the amount of money received. It must be measured by whether Sri Lanka can build an economy that produces more, exports more, saves more, is governed better, and protects its people more effectively. The real victory is not receiving IMF relief, but building a strong national economy that will not depend excessively on such relief in the future.

Public Appeal: Let Us Choose a Programme, Not a Personality

This US$695 million will not solve every problem in our country. It may provide temporary financial relief and support the continuation of reforms, but it cannot replace the hard work required to build a productive, disciplined, inclusive, and self-reliant economy.

Therefore, this is the right time for all Sri Lankans to rise above narrow political loyalties and support a clear policy direction, a practical reform programme, and a long-term national development agenda — not merely an individual, a party, or a political camp. What Sri Lanka needs today is not the victory of a personality, but the victory of a responsible national programme that can restore confidence, protect the vulnerable, promote production, strengthen exports, ensure accountability, and secure a better future for the next generation. The question before us is simple but decisive: are we ready to make that choice?

by Prof. Ranjith Bandara,
PhD (Qld.,)

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