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The Greatest Man I Knew: Fr. Aloysius Pieris SJ (1934-2026)

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Fr. Aloy, 2024 Photographed by the writer

The passing of Fr. Aloy Pieris S.J. marks the end of a rare and remarkable chapter in the intellectual and spiritual life of Sri Lanka. I knew Fr. Aloy not merely as a name of global academic stature, but as a presence: warm, disarming, and quietly profound. He belonged to that diminishing generation of men who combined deep scholarship with an almost childlike simplicity of spirit.

Born on April 9, 1934, Fr. Aloy’s life was one of sustained inquiry and disciplined purpose. He hailed from a pious Catholic family from Ampitiya, Kandy. Among his siblings, there was one priest and three nuns. From an early age, it was clear that he was a prodigy. He was formed by the Jesuits at St. Aloysius’ College, Galle, his alma mater, which led him to join the Society of Jesus. Although he wished to pursue a life in the arts, his superiors directed him toward an academic path. Speaking over a dozen oriental and western languages, he was a top scholar from a very young age. After long spiritual training in Sri Lanka, India, and Italy, Fr. Aloy was ordained in 1965. Upon returning to Sri Lanka, he was stationed at the Jesuit House “Nirmala,” Bambalapitiya, where he rendered yeoman service to the community, especially the youth.

His founding of the Tulana Research Centre, Kelaniya in 1974 was no ordinary institutional act. It was, in essence, a response to the intellectual and spiritual tensions of the time—between Buddhism and Christianity, between faith and social unrest, and between the educated elite and the marginalised youth of the island. Tulana, under his care, grew into something far greater than a research centre; it became a living space of encounter.

He was my spiritual father, mentor, teacher, and friend. Fr. Aloy welcomed me as a serious “scholar” when I was just a teenager. He taught me the scientific approach to scholarship, the discipline of the desk, and instilled in me values and morals. He showed me how to be a praying Christian and, above all, shaped my method of thinking. He taught me to think critically, to understand different views, religions, and methods. Without doubt, he made the greatest impact on my life.

When there was a personal or professional crisis, I ran to Tulana, which was almost a hop, step, and jump from home. My evenings after school, and later after work in Ratmalana, were often spent there. We spoke of history, Church affairs, art, film, theology, and politics (on which we often “agreed to disagree”). I once joked with him, saying, “Father, I was born in 1998 and you in 1934—how did I become 64 years older, or you 64 years younger?”

The last 13 years of my life were shaped by him, and many of my achievements are a direct result of his guidance. When I had difficulty deciding on a career, he came to my rescue. He shared his own struggles as a student and made me confident in the multiple interests I had as a youth.

Through him, I came to know many remarkable personalities, among them Robert Crusz, Sr. Greta Nalawatte, the late Sr. Frances, Fr. Sarath Iddamalgoda, Nimal Pieris, and Dr. Shiela Fernando. Along with the staff of Tulana, they were his true friends and stood by him through many challenges. As we remember Fr. Aloy, these individuals too must be acknowledged for their steadfast devotion to him.

Fr Aloys and the writer at the SG Perera Memorial Library, 2023. Photographed by Robert Crusz

In my own small way, I introduced Fr. Aloy to some of my family and friends in Kelaniya and elsewhere. We even began a small Bible study group with weekly sessions. On one occasion, I surprised him by bringing Dr. Michael Roberts, who was visiting Sri Lanka, to Tulana. The two, being old school friends, had not met in decades. In time, I introduced many others who came to appreciate the joy of conversation with him. These memories will always bring a smile to those who knew him.

What struck me most about Fr. Aloy was the seamless manner in which he held together worlds that are often kept apart. He was at once a Jesuit priest, a scholar of Buddhism, an Indologist, and a social thinker. These were complemented by his wide range of interests in music, art, literature, and cinema. His engagement with Pali texts and the Abhidhamma was rigorous, sustained, and deeply respectful. Yet he never allowed intellectual pursuit to become detached from lived reality. For him, theology was not merely to be written—it had to be lived, tested, and shared among people.

The Tulana Library, enriched by the legacy of Fr. S. G. Perera, stood as a testament to this vision—a place where history, religion, philosophy, and culture met in quiet dialogue. Scholars came, certainly, but so did students, workers, clergy, and artists. It was this breadth that defined his work. He refused to confine knowledge within academic walls.

Yet, if one were to look beyond his publications, lectures, and global recognition, one finds perhaps his most meaningful contribution elsewhere. His role in co-founding the Centre for Education for Hearing Impaired Children reveals a side of him that no academic title can capture. He himself regarded this as his greatest achievement.

Personally, what remains with me is not the scholar alone, but the man. Conversations with him were sometimes heavy (as my intellect grew), yet never distant. There was always humour, a certain lightness, and an openness that made one feel immediately at ease. His faith was not worn as authority; it was lived quietly, inseparable from his commitment to justice and human dignity.

Fr. Aloy will be remembered in many ways: scholar, priest, thinker. However, for those of us who knew him, he will remain something rarer: a deep human presence, rooted in faith, guided by intellect, and sustained by an enduring generosity of spirit.

Fr. Aloy, without exaggeration, stands as the most remarkable human I have encountered in my life. To the world, he is a towering scholar of liberation theology and Indology; to me, he was something far more personal—a mentor, a guide, and in many ways, a fatherly presence.

For over sixty years, he remained a leading voice in promoting the reforms of Vatican II in Sri Lanka, often at a time when much of the Church chose to ignore them. He championed the cause of the poor and lived a life of remarkable simplicity. Clad in a simple sarong and his trademark “Astron” cap, he had a way of putting everyone at ease.

He was also a man of culture. He could play several musical instruments, especially the piano, and would often sing an old C. T. Fernando song. In a moment that reflected both courage and creativity, he once, with the permission of the late Fr. Chiriatti, removed the Blessed Sacrament at Nirmala Jesuit House to screen classic films for the youth of Bambalapitiya.

Yet, despite all his academic achievements, his most cherished work was the Centre for Education of Hearing Impaired Children, which he ran with Sr. Greta Nalawatte for over 40 years. He never charged a cent from these children, who came from the poorest communities. I have personally witnessed him paying teachers’ salaries from his own earnings, often from the funds he received teaching at numerous universities. Many of these children, once considered unfit for society, went on to become graduates, professionals, and responsible members of society. On his 90th birthday, when some of them spoke, the entire audience was deeply moved.

A liberal mind, far ahead of his time, he had his share of opponents—sadly, many from within the Church. This never troubled him, but one cannot help but feel that the Church itself lost much by not making fuller use of his gifts.

In 2023, when he entrusted me with the task of editing and producing his biography, I realised that he had given me a rare and golden opportunity to study his life in depth. As his youngest confrere, I was deeply moved by the trust he placed in me. We spent many months working together, producing what I believe is one of the finest autobiographical accounts of a priest in this part of the world. His intention was simple: to “glorify God,” whom he believed had worked through him in achieving so much in life.

I first came to know of him in 2013 while still a schoolboy at St. Joseph’s College. What began as curiosity soon turned into a life-defining encounter. Living just a short distance away at Tulana, I went to meet him during a vacation. I was only 15; he was nearing 80. Yet from the very first moment—his warm welcome, his simplicity of dress, and his ease of conversation—I knew this was no ordinary man.

Fr. Aloy possessed a rare quality: he lived what he preached. Despite his immense academic stature, there was not an ounce of pretension in him. Over the years, I visited him regularly, drawn by a presence that was both intellectually stimulating and spiritually grounding. Though physically small, he was a giant in courage, conviction, and compassion. He had no tolerance for injustice and consistently stood for the poor and the marginalised.

What he did for me personally cannot be overstated. At a time when I lacked direction and confidence, he nurtured my inner life. He taught me prayer—not as ritual, but as a lived relationship with God. He taught me to think, to question, and most importantly, to love. In moments of both success and crisis, he was always present, offering counsel, prayer, and strength.

One of his greatest gifts to me was opening the doors of the Tulana Library. Through the legacy of Fr. S. G. Perera and his own lifelong additions, it became a treasure trove of knowledge. It was there that he recognised in me a passion I had not yet understood myself. “You must pursue history,” he said—and that single direction changed the course of my life.

Fr. Aloy was also a demanding teacher. He insisted on discipline in thought, objectivity in writing, and fidelity to sources. Under his guidance, I began my early research and publications. Even in disagreement, I found in him a man of deep faith, humility, and sincerity.

To me, he was not merely a scholar or priest. He was, quite simply, a man of God—one who shaped lives quietly, firmly, and with enduring love. Today, there is a void in my life. I have lost the greatest human being I have known: a fatherly figure who understood me long before anyone else, who comforted me in difficult times and celebrated the happier ones. He lived his life to the fullest and inspired those around him to do the same. A most beautiful heart and an innocent spirit, hidden beneath an intellectual and sharp façade.

As perhaps the youngest of his close friends, I owe him immensely for the profound impact he had on my life, bringing me closer to God while encouraging me to pursue my dreams in accordance with a higher calling. From Bible discussions to historical analysis, I have hundreds of memories of this great man, who made the last 13 years of my life worth living.

May his saintly soul rest in peace.

By Avishka Mario Senewiratne



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Features

Aragalaya  betrayed? 

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Aragalaya

‘The treason of the intellectuals’ in the age of populism – Part I

Sri Lankans recently celebrated the fourth anniversary of the Aragalaya, which, some believe, ushered in an era of Left populism in Sri Lanka. Left politics in Sri Lanka has been ravaged by a crisis, since the late 1970s. It was basically one of an inability to regain the mass basis the Left lost in the 1977 elections. The Left was pushed out of the coalition government, led by Sirimavo, by the right-wing forces, within it, in the context of the global oil crisis that led to the adoption of austerity measures by the government.

This crisis of the Left exploded with the mass uprising ,known as the Aragalaya, which began with the hashtag campaign ‘Gota Go Home’. The nature of its development has come under scrutiny by critics who allege that hidden international hands orchestrated the movement. Nevertheless, the Aragalaya—which developed into an authentic citizen action—ultimately ended in a counter-revolution. The current JVP/NPP government came to power by riding the wave of public awakening that accompanied the Aragalaya.

Is the JVP/NPP government Leftist?

Even though the Western international media, as part of a strategy to manipulate the JVP/NPP administration from time to time, calls it a left government, it works very closely with the right-wing local capitalist class and international financial agencies.

Subaltern or elite?

While there was some initial attempt to identify the JVP/NPP government’s class basis as ‘subaltern,’ in the face of criticism, this formulation was changed to ‘non-elite’. It is correct that, generally, members of the new regime do not belong to the strata of the political elite of the traditional aristocracy and bourgeoisie. However, it can be argued that those who are holding the leadership of the NPP government are those with the aspiration of becoming the new elite. They are the emerging political elite, representing both the rural and urban petty-bourgeois strata.

The leadership consists of those who have risen to the top in professional fields and the bureaucracy, led by those in the fields of academia, medicine, engineering and technology, law, management, business, accountancy, and administration, alongside those who have traditionally been political activists and trade union leaders. Political power has been captured by these petty-bourgeois class elements that have embraced a technocratic ideology. Rallied around them is the capitalist leadership that directs chambers of commerce and is tied in with international capital.

In essence, the current regime represents an alliance formed between the petty-bourgeois and capitalist groups and international finance capital—an alliance that, by now, has replaced the popular bloc formed with ‘janathawa’ (the people) during the election campaign, leading to the formation of the government.

The new elite represents the heirs of the nationalist-Left tendency of the generation of the ‘56 daruwo,’ represented by the JVP, a social force that Bandaranaike released in 1956. The mainstream of the political change of ’56 came to be represented by Bandaranaike’s own party, the SLFP, whose promise of building a common man’s era fizzled out with the regime, led by Mahinda Rajapaksa, coming to an end in 2015. At long last, true representatives of the rural and urban petty bourgeoisie have assumed political power after a long-drawn-out struggle, however, shedding their Left credentials in the process. This is the generation that Gunadasa Amarasekara, the doyen of jathika chintanaya, controversially hoped would take responsibility for the future of the country. While they have assumed political power, their formulation of, what they call, punarudaya (the Renaissance) seems to be at odds with Amarasekara’s wish to recover the ‘Sinhala Buddhist civilisational consciousness’—a point which requires a separate discussion, at another time.

Some of the leftists, who joined the NPP to form the government, seek to justify their choice by claiming that the new regime stands for the two-stage revolution ‘a la Lenin’—that is, first, the bourgeois-democratic stage and then the proletarian-socialist stage; Sri Lanka will achieve industrialisation in the first stage, under punarudaya, or the Renaissance. What is not made clear is how Sri Lanka could industrialise while being under the grip of international finance agencies whose actions, economists argue, from the very beginning of their involvement in the Sri Lankan economy, have preempted even the remotest possibility of the country becoming an industrialised one. With its claim to bringing about economic stability and growth, the government has moved away from serving the genuine interests of the people, and the country, in the fields of economy, polity, and culture, as its critics point out, as briefly outlined in the next section of this article.

It is claimed that the theory of left populism was formulated in opposition to right-wing populism, which furthered the neoliberal agenda. Going by what is outlined below, can the JVP/NPP government be identified as a left-populist one?

Not economic democracy, but autocracy?

Left political parties, groups, and individuals in Sri Lanka widely hold that the crisis of Left politics has been intensified with the current government assuming power. According to their criticisms, the JVP/NPP government is not a Left government.

The current government entered into an agreement on debt restructuring with the IMF based on the conditions imposed by them, despite the expectations of the masses that rallied around the JVP/NPP election campaign and the promises made in its own election manifesto to renegotiate it. Accordingly, placing the larger burden of the haircut of the debt restructuring on the EPF of the working people has been carried out by the JVP/NPP government without any changes to the original plan.

It is apparent that the current government’s economic programme, from its inception, has been directed by the leadership of the representatives of the capitalist class, led by the chambers of commerce. The government has been mainly formulating and implementing government policy, based on the debt provided and the conditions imposed by the IMF and its affiliated institutions, the World Bank and the ADB, rather than on the felt needs of the Sri Lankan people.

An unbearable tax burden is imposed on the people. The government boasts that it has filled the Treasury with trillions of rupees, including the wealth it has exploited, via those taxes. Not only the poor but also the middle classes are oppressed by the unbearable burden of an ever-rising cost of living.

Poverty and malnutrition, which are major determinants of living standards, remain at high levels under the current government. According to official reports, 25 percent of the population lives in extreme poverty, while 80 percent of them live in rural areas. The poverty of the Tamil community, living in plantations, is even higher. Neoliberal economists themselves say that if calculated according to the real cost of living, the population living below the poverty line would be one-third of the total population. Women and children—and among them, girls—suffer the most from all this.

Sri Lanka’s micro-finance and credit crisis has trapped hundreds of thousands of people, mainly rural women, in a deep debt trap through predatory high-interest loans, leading to over 200 reported suicides. Activists have already expressed fears that the Microfinance and Credit Regulatory Authority Act, recently passed by the government, is designed to blame victims and will contribute to the erosion of consumer protections in such a regulatory framework by placing the onus of protection on borrowers. They stress that the Act does not include sufficient provisions to protect micro-finance and credit consumers.

Critics point out that not only our economic sovereignty but also our political sovereignty and security have been compromised by the secret agreements signed by the current government with the global American empire (US-Sri Lanka Security Memorandum of Understanding/Government Partnership Program (2025)) and the regional Indian power (India-Sri Lanka Security Partnership Agreement (2025)).

This government is strengthening relations with Israel—a nation that has embarked on a policy of genocide against Palestinians—and is maintaining cooperation with Israeli intelligence agencies and the military.

The current government has declared the private sector and the market mechanism, not the state sector, as the engine of economic growth at a level surpassing previous governments.

The government has accepted the neoliberal vision of subjugating large areas of social life to the logic of commodification. By allowing the market to behave as it sees fit, people have been subjected to the ruthless control of the market, except in the case of a few essential goods.

Critics have accused the current government of subtly but carefully implementing the privatisation of state-sector institutions, a move that the previous government had withheld in the face of public opposition. Services, essential to the survival of ordinary people and the middle class, such as public healthcare and education, are increasingly being brought under the influence of the market. There is no clear attempt to free passenger transport from the clutches of a rapacious private sector. The energy sector—oil and electricity supply—continues to be driven towards privatisation through fragmentation.

It is instructive here to note what Bhaskar Sunkara, Editor of Jacobin—the popular Left magazine published in New York that strongly backed Zohran Mamdani’s bid for Mayor—has to say on social infrastructures:

“Health care, education, transportation, energy, and telecommunication are not consumer goods but social infrastructures on which participation in modern life depends.

Organizing them through profit-seeking intermediaries that ration by price rather than need introduces predictable distortions. The result is a system that undermines both equality and efficiency. Decades of comparative experience suggest that public provision in these sectors can deliver better outcomes at lower social cost, precisely because it aligns provision with social need rather than purchasing power.” (‘We Need a Socialism After Capitalism,’ Jacobin, April 2026)

Serious damage to the natural environment and biodiversity continues under the current government. Deforestation, fragmentation of wildlife habitats, and human-wildlife conflicts have intensified. The release of protected lands to local and foreign private investors for so-called development, ignoring environmental impact assessments (for example, the Mannar wind farm projects), and the failure to stop illegal land acquisition and sand mining, which have undermined biodiversity, especially in the dry zone, are continuing.

The introduction of a biometric national identity card, funded by an Indian grant, in conjunction with the massive digitalisation programme, launched under the private sector operation, poses a serious risk of being used to unnecessarily restrict individual freedoms and to be used by the Sri Lankan government and foreign states to suppress citizens when necessary. Overall, it is clear from global experience that digitalisation, in the name of national security, is building a surveillance state. (To be continued)

by Kumudu Kusum Kumara

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The illusion of foolproof identity: Are even biometrics under threat by AI?

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For quite a few decades,we have nonchalantly operated under a comforting and standard assumption that our bodies are our ultimate legal deeds. The features of every human body are quite unique. We have been taught that while passwords can be guessed, documents can be forged, and keys can be stolen, the biological architectures of our physical selves remain fundamentally unassailable and distinctly foolproof. Your face, your fingerprints, the unique landscape of your eye, are nature’s barcodes, forged from an intricate mix of genetics and intrauterine chance, utterly distinct to each of us among billions of people. This absolute distinctiveness made “biometrics”; automated methods used to recognise, authenticate, or identify individuals based on their unique biological and behavioural characteristics, the golden child of universally accepted global security. Amongst many other things, they are even trusted to unlock smartphones, provide access to sensitive portals, secure multi-billion-dollar wire transfers, cross international borders, and even safeguard top-secret military complexes.

Yet for all that, a profound and deeply unsettling shift is occurring, even beneath our own feet. The rapid acceleration of generative Artificial Intelligence (AI) and digital cloning technologies has begun to split open this relationship between biological reality and identity confirmation. Today, sophisticated software can replicate human voices with terrifying accuracy using mere seconds of feed-in audio, synthesise flawlessly lifelike videos of public figures saying things they never ever verbalised, and generate artificial fingerprints or facial configurations designed specifically to trick electronic gatekeepers. The comforting illusion that our bodily metrics are fool-proof is perhaps dissolving to quite a significant extent, casting a real-time shadow across the infrastructure of modern trust, even in everyday life.

Beyond the Fingerprint: The Expanding Universe of Identity

To understand the intricacies and depth of the current risks, one must look beyond the traditional hallmarks of identity verification. Perhaps the average person is clearly and deeply familiar with standard facial recognition, thumbprints, and the striking, complex rings of retinal imagery. Indeed, human biology offers an incredibly vast and nuanced spectrum of unique identifiers. Science and industry have quietly harnessed a long list of alternative indices to verify the identities and details of exactly who we are.

Consider iris recognition, which maps the intricate, visible coloured ring surrounding the pupil of the eye, or palmprint authentication, which tracks the expansive system of major lines, wrinkles, and minute ridges across the entire hand. Beyond these lie vascular biometrics, often referred to as vein pattern recognition, which uses near-infrared light to capture the unique layout of blood vessels seen beneath the skin of a finger or palm, a map completely invisible to the naked eye.

Furthermore, behavioural traits have proven just as distinct as anatomical ones. Voice biometrics analyses the physical anatomy of the vocal tract, nasal cavities, and vocal cords to isolate distinct sound frequencies. Gait analysis evaluates the precise, rhythmic mechanics of how an individual walks, tracking joint angles and weight distribution. Even keystroke dynamics, the precise cadence and rhythm with which you type on a keyboard, and ear acoustic geometry, which measures the unique way sound waves echo back out of your specific ear canal, have been successfully deployed to establish undeniable proof of identity.

The Pro Side: Unmatched Convenience and Safety

The historical arguments in favour of biometric systems remain incredibly compelling, which explains their near-ubiquitous adoption. First and foremost is the argument of unmatched convenience. Biometrics elegantly solve the “human error” factor inherent in traditional security appliances. You cannot lose your iris on a crowded train; you cannot accidentally leave your unique vein patterns at home; and you cannot forget the complex “password” of your facial geometry. It is an identity architecture that is permanently attached to the user, eliminating the friction of remembering combinations of symbols or carrying physical keys.

From a general, social and systemic perspective, biometrics have provided an unprecedented layer of objective truth. In criminal justice, fingerprint and DNA databases have exonerated the wrongfully accused, reunited missing children with families, and brought dangerous fugitives to justice based on definitive physical evidence rather than fickle, unreliable human memory. At international borders, automated biometric gates process millions of travellers daily with high efficiency, flagging authentic security threats while speeding up travel for the public. In the financial sector, a glance at a smartphone or a press of a thumb could prevent billions of dollars from being fraudulently stolen in identity theft and sham transactions every year by ensuring the actual account owner is physically present.

The Dark Side: When Your Body Becomes a Vulnerability

Despite these immense benefits, the reliance on biological markers has always harboured a fundamental flaw: the absolute permanence of the data. If a hacker steals your credit card number or a critical password, you can easily log online, cancel the account, and generate a completely new string of random characters. The breach is a nuisance, but it is entirely correctable and is fixable. However, if a malicious actor steals the high-resolution digital file containing your retinal map, your facial architecture, or your voice print, you cannot change your body. You cannot reset your eyes; you cannot easily forge a new set of fingers. Once a biometric signature is compromised, it is compromised for the rest of your life.

This permanence creates a highly centralised vulnerability. Biometric authentication systems do not store your actual finger or face; they store a mathematical digital template derived from them. These templates are housed inside vast corporate and government databases, and even universal digital portals. As cyberattacks grow increasingly sophisticated, these databases represent high-value targets for digital thieves. The terrifying consequence is that a single security breach at a major technology company or a government agency could permanently expose the personal physical keys of millions of citizens simultaneously.

The AI Shadow: Faking even the Unforgeable

This brings us to a profound paradigm shift driven by modern artificial intelligence. The traditional and abiding defence of biometrics was that physical traits could not be replicated in real-time. A photograph of a face could not trick a system looking for depth, and a recorded voice lacked the dynamic shifts of live speech. However…, surprise, SURPRISE…, AI has completely shattered these firmly held conventions and inferences.

Generative Adversarial Networks (GANs), a class of AI models in which two neural networks compete against each other, are now capable of analysing thousands of images or audio clips of an individual and creating a near-flawless synthetic clone. A clone refers to an exact copy, duplicate, or true genetic replica of another organism, cell, or object. The term applies across several fields and implies an absolutely identical real-life descriptor. Using these tools, fraudsters can create “deepfake” videos that mimic the precise micro-expressions, skin textures, and even the blink rates of a targeted executive, acclaimed scientist, an economist of global repute or even a political leader. In 2024, an employee at a multinational firm in Hong Kong was tricked into paying out 25 million dollars after attending a video conference call where every other participant was an AI-generated digital clone of his real-world colleagues.

Similarly, voice cloning has become a weaponised tool for financial scams. With less than ten seconds of audio scraped from a social media post, AI can synthesise a voice that is indistinguishable from a loved one or a bank official, perfectly matching the acoustic biometrics used by telephone banking systems. Even more alarming is the concept of “Master Prints”: the AI-generated, synthetic fingerprints that combine the most common ridge patterns found across the human population. Much like a master key that can open many different locks, these synthetic prints can trick biometric sensors up to 20% to 30% of the time, completely undermining the premise of absolute individuality.

Implications for the Future: Rebuilding Trust

The realisation that biometrics can be systematically manipulated has immense implications for the future of global society, law, and security. We are stepping into an era where we can no longer trust our eyes or ears to verify the identity of the person on the other side of a digital connection. This breakdown of trust threatens to disrupt not only financial institutions but also the very foundations of democratic systems, where synthetic video and audio can be deployed to frame individuals or fabricate digital evidence.

To survive this environment, the security industry must completely abandon the concept of the commonly used single-factor biometric authentication. The future will require a multi-layered approach. Biometrics will likely be coupled with behavioural signals that change dynamically over time, or physical tokens like cryptographic hardware keys. Furthermore, security developers are engaged in an intense arms race to create “deepfake detectors”; AI systems designed specifically to analyse incoming files for the microscopic digital artefacts left behind by generative software, verifying that a human face or voice is biologically real and is happening in real-time.

Legally and ethically, this shift demands robust new frameworks. Governments worldwide are beginning to recognise that our biological signatures require the same, if not greater, legal protections, as our financial assets. Laws must be strictly enforced to punish the unauthorised creation of digital clones and to compel corporations to encrypt biometric data using advanced, non-hackable methods.

A Balanced Path Forward

Ultimately, and even surprisingly, biometrics are neither a flawless saviour nor an inherent curse. They are powerful tools caught in the crossfire of an abiding technological evolution. They continue to offer unparalleled efficiency and security when implemented correctly. However, the dangerous myth of their absolute infallibility must be permanently laid to rest.

As artificial intelligence continues to blur the line between the real and the synthetic, our approach to identity must become as dynamic as the technology threatening it. We must stop viewing our physical bodies as unshakable passwords. True security in the modern age will not come from blindly trusting our biological uniqueness. It can only come from our collective vigilance, technological adaptation, and the implementation of robust, multi-layered digital defences that protect the sacred boundaries of who we really are.

by Dr B. J. C. Perera
MBBS(Cey), DCH(Cey), DCH(Eng), MD(Paediatrics), MRCP(UK), FRCP(Edin), FRCP(Lond), FRCPCH(UK), FSLCPaed, FCCP, Hony. FRCPCH(UK), Hony. FCGP(SL)
Specialist Consultant Paediatrician and Honorary Senior Fellow, Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent free-lance correspondent.

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Human-caused leopard deaths soar in Sri Lanka’s Central Highlands, new study warns

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Wire snares leading cause of leopard deaths

A groundbreaking international study, spanning 17 years, has revealed an alarming rise in human-caused deaths of the endangered Sri Lankan leopard, with the majority of fatalities concentrated in the tea estate landscapes of the Central Highlands.

The peer-reviewed study, titled “Human-Caused Leopard Deaths in Sri Lanka Are Concentrated in Central Highlands’ Estate Mosaics: Evidence From 17 Years of Mortality Records,” was recently published in the prestigious scientific journal Wiley’s Wildlife Letters.

The research team was led by conservation scientist Sanjaya Weerakkody and comprised a distinguished group of local and international researchers, including Vimukthi Gunasekara, Sethil Muhandiram, Try Surya Harapan, Kithmi R. Gunasekara, Bandini Jayasena, John B. Wilson, Prathiba M. Amugoda, Tharika de Silva, Chathuranga D. Hathurusinghe, Ahimsa Campos-Arceiz, and Enoka P. Kudavidanage.

The scientists represented a broad collaboration of institutions, including the Southeast Asia Biodiversity Research Institute of the Chinese Academy of Sciences, Yunnan Provincial Tropical Rainforest and Asian Elephant Conservation Innovation Team in China, LeopardCon Sri Lanka, Oklahoma State University in the United States, the Department of Natural Resources of Sabaragamuwa University of Sri Lanka, and the Tropical Ecosystems Research Network.

Speaking on the significance of the findings, researcher Sethil Muhandiram said the study provides the clearest picture yet of how human pressures are driving leopard mortality in Sri Lanka’s hill country landscapes.

“We found that plantation landscapes, especially tea estate mosaics in the Central Highlands, have become major hotspots for leopard deaths. Most concerning is the widespread use of wire snares, which continue to silently kill leopards and other wildlife,” Muhandiram said.

According to the findings, researchers analysed leopard mortality records from 2008 to 2024 and documented 164 human-caused deaths across the island, averaging nearly 10 deaths annually. More worryingly, the study found that leopard deaths have steadily increased over time, underscoring intensifying human-wildlife conflict in Sri Lanka.

The study identified wire snares as the leading cause of death, accounting for over 62 percent of cases where the cause was known. Many of these snares are believed to have been set for wild boar and other animals but ended up trapping leopards.

“Snaring is now one of the greatest threats facing the Sri Lankan leopard outside protected areas. Unless immediate action is taken to remove snares and strengthen enforcement, these deaths will continue to rise,” Muhandiram warned.

Plantation landscapes, especially tea estates in the Central Province, emerged as the most dangerous habitats for the country’s apex predator.

Researchers found that nearly 47 percent of all recorded leopard deaths occurred in the Central Highlands, while the Nuwara Eliya District alone accounted for 38.4 percent of fatalities, despite covering only a small portion of the leopard’s estimated range.

Researchers warned that the patchwork of tea estates, fragmented forests, villages, and agricultural lands has become a deadly landscape for leopards attempting to move between habitats.

The study also found that adult male leopards were disproportionately affected, a trend scientists caution could have serious implications for breeding populations and the long-term survival of the species.

Sri Lanka’s leopard, scientifically known as Panthera pardus kotiya, is an endemic subspecies found nowhere else in the world and is already listed as endangered.

Muhandiram stressed that conservation efforts must move beyond national parks and include estate landscapes where leopard-human interactions are increasing rapidly.

“Conservation cannot focus only on protected areas anymore. Leopards are surviving in human-dominated landscapes, and protecting them will require cooperation from estate communities, plantation companies, Wildlife authorities, and policymakers,” he said.

The study has further emphasised that leopard conservation in Sri Lanka can no longer focus solely on protected areas such as the Yala National Park, as significant leopard populations are increasingly surviving in estate and rural landscapes vulnerable to human pressures.

Researchers concluded that without immediate and coordinated action, Sri Lanka risks losing one of its most iconic and ecologically significant species to escalating human-induced threats.

By Ifham Nizam

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