Features
The Journey of the Relics
by Shashank Sinha
The very mention of Sanchi, located about 50 kilometres from Bhopal, brings to mind a place where one can see the beginnings, efflorescence and decay of Buddhist art and architecture – from the third century BCE to 12th century CE. What is less known about Sanchi is the fact that it was also a site for an interesting and prolonged ‘battle of relics’ fought across continents. A number of relics and artefacts excavated by British archaeologists in India and elsewhere in the late 19th or early 20th century, eventually found their way to museums or personal collections in Britain. While some campaigns to get back Indian artefacts, such as the Amravati Marbles, have received a great deal of publicity, other successful efforts, like the one to retrieve the Buddhist relics, stayed below the public radar.
The manner in which the relics of Buddhist saints Sariputta and Moggallana were discovered at the sites of Sanchi and Satdhara (about 10 km west of Sanchi) and eventually sold to the Victoria and Albert Museum (V&A Museum) in London the protracted agitation by the Maha Bodhi Society which succeeded in getting them back from England; and the way in which the relics were taken on a tour of Asia before getting re-enshrined at Sanchi in 1952, is a fascinating story. More so because it highlights the interplay of several significant trajectories – colonial archaeology’s project of creating and museumising the Buddha by excavating sites connected to his life, the rise of subcontinental Buddhist nationalism, and the nation-building project.
Unravelling the journey
Alexander Cunningham, the first Director General of the Archaeological Survey of India (ASI), mentions that the two celebrated Chinese pilgrims, Fa-Hien (399-411 CE) and Xuanzang (629-41 CE), who had come to India to visit the sacred sites related to the Buddha had reported that the relics of these two saints were also enshrined in a stupa in Mathura. Cunningham believed that these relics were as widely scattered as those of the Buddha himself and were distributed and enshrined in other stupas as well.
Two things become clear here – by the time Stupa three at Sanchi was constructed (around second century BCE), relic worship had become very prevalent in Buddhism and relics other than those of the Buddha were also being worshipped. What is not clear is how the relics in question reached Sanchi. Basing himself on the Buddhist source Asokavadana, Cunningham argued that the Mauryan emperor Ashoka had opened up the original eight stupas constructed immediately after the death of the Buddha and redistributed the relics between the several thousand stupas he built across the subcontinent. In the process, some may have reached Sanchi.
How the relics reached England
In 1849, Captain Fred C Maisey and Alexander Cunningham were employed by the Government of India to prepare illustrated reports on the stupas of Sanchi. In 1851, they excavated Stupas two and three and found relic caskets of Sariputta and Moggallana in Stupa three. The caskets, made of steatite, were placed in two stone boxes, each containing a small bone fragment, a garnet, lapis lazuli and crystal beads, and pearls. Sariputta’s casket contained two pieces of sandalwood, presumably from his funeral pyre. A similar set of relics of the two saints was found enshrined in Stupa two at Satdhara as well.
According to historian and Indologist Michael Willis, Cunningham and Maisey divided up the finds according to their tastes— while the former preferred the relics with inscriptions that were of archaeological interest, the latter took the pieces which were of greater artistic value. Cunningham transported his reliquaries to England on two ships, one of which reportedly sank off the east coast of Ceylon. Maisey made separate arrangements for the reliquaries in his possession to be shipped to England.
There is a debate among scholars on whether the reliquaries of the two Buddhist saints which were returned to Maha Bodhi Society and re-enshrined at Sanchi had been discovered there or at Satdhara. Some scholars believe that the reliquaries taken from Sanchi had gone to Cunningham, which means they sank along with the ship that was carrying them. Art historian Gary Tartakov and Michael Willis have argued that the relics that were eventually returned to India by the Victoria & Albert (V&A)Museum were those taken from Stupa two at Satdhara.
However, based on records related to filing and documentation of the concerned relics at the museum and Cunningham’s correspondence with the Sinhalese monk Subhuti (1835-1917), Brekke argues that the relics brought back to Sanchi had neither formed a part of Cunningham’s collection nor were found at Satdhara. According to him, they were part of Maisey’s collection from Sanchi which were initially lent to the South Kensington Museum in 1866 (it became the V&A in 1899), with his son’s niece, Dorothy Saward, selling the reliquaries to the V&A Museum for 250 pounds in 1921.
The battle for the relics
On April 17, 1932, on behalf of the Buddhist Mission (the British Maha Bodhi Society) one G.A. Dempster wrote to the director of the Indian Museum (the Indian section of South Kensington Museum which officially opened in 1880 and was popularly referred to as Indian Museum till 1945). He requested the museum to hand the ashes of Buddha’s most famous disciples to the custody of the Mulagandha Kuti Vihara established in Sarnath, near Varanasi. Brekke says he was evidently inspired by the recent news of the return of the Buddha’s relics to India which had been re-enshrined in a purpose-built edifice in Sarnath.
Dempster was informed that the Board of Education was unable to authorize the V & A Museum to comply with the request. On October 18, 1932, E.W. Adikaram, honorary secretary of the Buddhist Mission, approached the V&A Museum to allow the Buddhists to worship the relics on the 2476th death anniversary of Sariputta, falling on November 13th 1932. He requested that the relics be sent to the Buddhist Mission headquarters for a few hours on the designated day. The museum authorities acceded to the request on the condition that the relics be venerated at the Indian Museum itself.
After a seven year-gap, in 1938, the V&A Museum received a request from a British Buddhist named Frank Mellor, requesting the museum to set up a seat in front of the relics for the Buddhists to worship. When his request was denied, Mellor, who became a “headache” for the museum authorities, followed up with a flurry of letters demanding that the relics be handed over the to the Buddhists. Archaeologist and historian Himanshu Prabha Ray points out that in March 1939, the trustees of the Shwedagon Pagoda in Burma also lodged a strong protest with the British government for allowing the relics to be exhibited in a museum rather than enshrining them in a pagoda. There were similar representations from other British Buddhists and soon the issue started attracting media attention.
In 1939, the museum received a letter from the India Office which, in turn, had received a letter from the Government of India, inquiring about the possession of such relics and the possibility of their return to the Maha Bodhi Society. The letter enclosed a resolution unanimously passed by the Buddha Society of Bombay, appealing for the return of the relics to the Maha Bodhi Society of Calcatta. With this letter, Brekke argues, the case assumed a new level of significance as the Government of India spoke on behalf of the Indian Buddhists; the English Buddhists got sidelined.
The issue regained momentum after the Second World War. On the 20 February , 1947, the relics were handed over to the Maha Bodhi Society representative, Daya Hewavitarne, by the Secretary of State for India. They were carried to Sri Lanka where they received a regal reception and were put on public display for two years. Soon it came to light that the relics that had been handed over were actually plaster casts of the original caskets. In June 1948, India’s high commissioner to Britain wrote to the under-secretary of state of the Commonwealth Relations Office, asking for the return of the original caskets containing the sacred relics of the two saints. On October 18, 1948, Sir D. N. Mitra, the high commissioner’s legal advisor, received the original caskets on behalf of the Government of India. The relics were sent to Sri Lanka and from there to India to be presented to the Maha Bodhi Society.
The act of wresting the relics from Britain, Brekke argues, represented “a mix of religious piety and a strong desire for international recognition for the case of Buddhist revival in Asia” from the end of the 19th century. It also generated a struggle for power and authority in the interface between British archaeology and Buddhist religious revival—a struggle between British administrators, collectors and museum authorities, and Buddhist leaders.
Journey of the relics in the subcontinent
The Prime Minister of Ceylon handed over the relics to India’s high commissioner in Colombo on January 6, 1949 and within a week’s time they were received on the naval vessel HMIS Tir by the Governor of Bengal, K. N. Katju. The occasion was marked by an elaborate state ceremony including a procession, guard of honour, cultural performances and a 19-gun salute. The relics were installed on a temporary altar at the Government House in Calcutta and the prime minister of newly-independent India, Jawaharlal Nehru, unveiled them before a gathering of diplomats, monks and senior politicians.
The following day, a grand reception ceremony was held at the Calcutta Maidan during which Nehru handed over the sacred relics to Shyama Prasad Mookherjee, president of the Maha Bodhi Society. In an evocative speech, Nehru highlighted the message of peace and goodwill and ahimsa preached by the Buddha and Gandhi. Brekke argues that the relics of the two saints “were used by the governments in both Ceylon and India to legitimize state power.” Further, “Nehru used the Buddhist relics in his programme of secular, multi-religious nation-building from Independence in 1947.”
On the other hand, scholars like Philip C. Almond point out that Brekke misses the core issue of the involvement of the colonial state and the Archaelogical Survey of India (ASI) in its project of creating a ‘historical’ Buddha. This project was further legitimized through the archaeological excavations relating to the time of Mauryan ruler Ashoka who played an important part in the spread of Buddhism and is credited with the distribution of Buddha’s relics among 84,000 stupas. Ray argues that in the search for relics and statuary, Cunningham and the ASI “filled museums with collections of sculptures and coins, but left the stupas as heaps of rubble.”
After being displayed in Calcutta, the relics were taken on a tour of South and Southeast Asia– Ladakh, Orissa, Bihar, Assam, Sikkim, Tibet, Nepal, Burma and Cambodia. They were brought back to Calcutta on March 22, 1951 from where the relics were taken by a special train for a tour of several parts of the country. In November 1952, the relics were finally re-enshrined at a special vihara built at Sanchi for the purpose. Every year in November, a special fair is held at the spot where the relics are displayed. And, as the journey of the relics of Sariputta and Moggallana is relived, it offers yet another opportunity to understand the making of such stories against the backdrop of constantly evolving junctures.
Features
Ukraine crisis continuing to highlight worsening ‘Global Disorder’
The world has unhappily arrived at the 4th anniversary of the Russian invasion of Ukraine and as could be seen a resolution to the long-bleeding war is nowhere in sight. In fact the crisis has taken a turn for the worse with the Russian political leadership refusing to see the uselessness of its suicidal invasion and the principal power groupings of the West even more tenaciously standing opposed to the invasion.
One fatal consequence of the foregoing trends is relentlessly increasing ‘Global Disorder’ and the heightening possibility of a regional war of the kind that broke out in Europe in the late thirties at the height of Nazi dictator Adolph Hitler’s reckless territorial expansions. Needless to say, that regional war led to the Second World War. As a result, sections of world opinion could not be faulted for believing that another World War is very much at hand unless peace making comes to the fore.
Interestingly, the outbreak of the Second World War coincided with the collapsing of the League of Nations, which was seen as ineffective in the task of fostering and maintaining world law and order and peace. Needless to say, the ‘League’ was supplanted by the UN and the question on the lips of the informed is whether the fate of the ‘League’ would also befall the UN in view of its perceived inability to command any authority worldwide, particularly in the wake of the Ukraine blood-letting.
The latter poser ought to remind the world that its future is gravely at risk, provided there is a consensus among the powers that matter to end the Ukraine crisis by peaceful means. The question also ought to remind the world of the urgency of restoring to the UN system its authority and effectiveness. The spectre of another World War could not be completely warded off unless this challenge is faced and resolved by the world community consensually and peacefully.
It defies comprehension as to why the Russian political leadership insists on prolonging the invasion, particularly considering the prohibitive human costs it is incurring for Russia. There is no sign of Ukraine caving-in to Russian pressure on the battle field and allowing Russia to have its own way and one wonders whether Ukraine is going the way of Afghanistan for Russia. If so the invasion is an abject failure.
The Russian political leadership would do well to go for a negotiated settlement and thereby ensure peace for the Russian people, Ukraine and the rest of Europe. By drawing on the services of the UN for this purpose, Russian political leaders would be restoring to the UN its dignity and rightful position in the affairs of the world.
Russia, meanwhile, would also do well not to depend too much on the Trump administration to find a negotiated end to the crisis. This is in view of the proved unreliability of the Trump government and the noted tendency of President Trump to change his mind on questions of the first importance far too frequently. Against this backdrop the UN would prove the more reliable partner to work with.
While there is no sign of Russia backing down, there are clearly no indications that going forward Russia’s invasion would render its final aims easily attainable either. Both NATO and the EU, for example, are making it amply clear that they would be staunchly standing by Ukraine. That is, Ukraine would be consistently armed and provided for in every relevant respect by these Western formations. Given these organizations’ continuing power it is difficult to see Ukraine being abandoned in the foreseeable future.
Accordingly, the Ukraine war would continue to painfully grind on piling misery on the Ukraine and Russian people. There is clearly nothing in this war worth speaking of for the two peoples concerned and it will be an action of the profoundest humanity for the Russian political leadership to engage in peace talks with its adversaries.
It will be in order for all countries to back a peaceful solution to the Ukraine nightmare considering that a continued commitment to the UN Charter would be in their best interests. On the question of sovereignty alone Ukraine’s rights have been grossly violated by Russia and it is obligatory on the part of every state that cherishes its sovereignty to back Ukraine to the hilt.
Barring a few, most states of the West could be expected to be supportive of Ukraine but the global South presents some complexities which get in the way of it standing by the side of Ukraine without reservations. One factor is economic dependence on Russia and in these instances countries’ national interests could outweigh other considerations on the issue of deciding between Ukraine and Russia. Needless to say, there is no easy way out of such dilemmas.
However, democracies of the South would have no choice but to place principle above self interest and throw in their lot with Ukraine if they are not to escape the charge of duplicity, double talk and double think. The rest of the South, and we have numerous political identities among them, would do well to come together, consult closely and consider as to how they could collectively work towards a peaceful and fair solution in Ukraine.
More broadly, crises such as that in Ukraine, need to be seen by the international community as a challenge to its humanity, since the essential identity of the human being as a peacemaker is being put to the test in these prolonged and dehumanizing wars. Accordingly, what is at stake basically is humankind’s fundamental identity or the continuation of civilization. Put simply, the choice is between humanity and barbarity.
The ‘Swing States’ of the South, such as India, Indonesia, South Africa and to a lesser extent Brazil, are obliged to put their ‘ best foot forward’ in these undertakings of a potentially historic nature. While the humanistic character of their mission needs to be highlighted most, the economic and material costs of these wasting wars, which are felt far and wide, need to be constantly focused on as well.
It is a time to protect humanity and the essential principles of democracy. It is when confronted by the magnitude and scale of these tasks that the vital importance of the UN could come to be appreciated by human kind. This is primarily on account of the multi-dimensional operations of the UN. The latter would prove an ideal companion of the South if and when it plays the role of a true peace maker.
Features
JVP: From “Hammer and Sickle” to Social Democracy – Or not?
The National People’s Power (NPP), led by the Janatha Vimukthi Peramuna (JVP), came to power promising democratic renewal and long-awaited economic, educational, healthcare, and social transformation. It pledged to build a modern Sri Lanka rooted in democratic values while steering the country toward its vision of Democratic Socialism. For many supporters, the NPP’s rise to the pinnacle of political power represents a historic opportunity to reset the nation’s direction.
Yet recent developments have stirred unease. Statements by several senior ministers and certain policy signals have prompted critics to question whether the government’s path remains firmly democratic. Some warn that in the pursuit of rapid development and social justice, central pillars of the NPP’s election campaign, there may be a growing temptation to consolidate power in ways that edge toward policies of old “Hammer & Sickle.”
Is the NPP committed to pluralistic democratic socialism, or is Sri Lanka witnessing the early signs of a more centralised political model? To answer this question, it is necessary to revisit the JVP’s ideological history, examine the pressures that shape governing parties once in power, and weigh the potential consequences, both promising and perilous, of any shift in direction.
History of the JVP
The JVP emerged in the mid-1960s with a revolutionary agenda, mobilising youth through its Five Lecture Programme, which criticised capitalist policies, questioned the country’s “real independence,” opposed Indian influence, and called for armed struggle. This ideology culminated in the 1971-armed uprising against the elected government, leading to widespread violence, a harsh state crackdown, mass arrests, and the banning of the party.
Although suppressed, the JVP later re-entered democratic politics after its leaders were imprisoned and eventually pardoned. In the 1980s, after electoral defeat, the JVP shifted from strict Marxist-Leninist ideology toward a national, framework known as “Jathika Chinthanaya”, while maintaining strong opposition to Indian involvement.
However, it launched a second violent insurgency in 1988–1989, resulting in significant loss of life and severe repression, including the killing of its leader, Rohana Wijeweera. These events marked a decisive turning point, after which the party gradually moved away from armed struggle and embraced parliamentary politics.
By 1994, the JVP abandoned armed insurrection and embraced parliamentary democracy. While retaining its Marxist-Leninist identity, it adopted a more pragmatic socialist approach, seeking influence through elections rather than violence.
Embracing Parliamentary Democracy
The party served as Ministers and Deputy Ministers under President Chandrika Kumaratunga (2004–2005) and later supported Mahinda Rajapaksa in the 2005 presidential and subsequent parliamentary elections. Between 2005 and 2010, the JVP aligned with the Rajapaksa government in opposing federalism and supporting a unitary state.
Historically, the JVP opposed federalism. Under Anura Kumara Dissanayake (AKD), however, there appears to be a strategic shift toward decentralisation and inclusivity, without formally endorsing federalism. Since 2019, the NPP/JVP has criticised successive governments for failing to implement the 13th Amendment fully. This transformation is real and should be acknowledged.
Reports indicate the NPP/JVP is drafting a new constitution, but there is limited public clarity on its position regarding abolishing the Executive Presidency and devolving powers to Provincial Councils. Sri Lanka can chart a path toward a united, prosperous future where all citizens feel valued and represented. Therefore, I hope that NPP will consider the Provincial Councils in their current form might best serve as a relic of the past, making way for more cohesive and efficient systems of governance.
It is also a fact that many parties have historically criticised the Executive Presidency while in opposition, only to retain it in power. Whether the NPP/JVP will pursue genuine reform remains a subject of debate.
Democratic Concerns State Power
A recent statement by a senior Cabinet Minister that the party holds government power but has not yet “captured” broader state power raises fundamental questions. In a parliamentary democracy, winning government is the highest legitimate authority a party can obtain. Government power is temporary which is granted by voters, limited by the Constitution, and revocable at elections.
State power is permanent and it lies with state institutions i. e. the judiciary, administrative service, armed forces, law enforcement, and independent commissions. These bodies must remain politically neutral and serve the Constitution, to prevent any ruling party from dominating the permanent machinery of governance.
To frame democratic victory as incomplete without “capturing” state power, suggests a conception of power that goes beyond electoral legitimacy. It echoes a revolutionary mindset highlighting the real transformation requires ideological alignment of the state itself.
Past few decades, Sri Lanka has suffered from politicised institutions. Replacing one form of control with another is not reform, it is substitution.
Judiciary and Due Process
Public frustration over past corruption is understandable. However, allegations must be addressed through due legal process. In a democracy, individuals are innocent until proven guilty in a court of law. When parliamentarians publicly pass judgments on opposition figures before judicial proceedings conclude, it risks undermining the rule of law and raising concerns about political overreach.
Concerns are further heightened when there are perceptions that the rule of law is not applied equally, particularly if members of the governing party are treated differently in similar circumstances in the recent past. Unequal enforcement of legal standards can erode public trust in institutions. If such patterns persist, they may raise broader questions about the strength and impartiality of democratic governance.
Village-Level Courts

Democratic Concerns
State Power
In another recent statement, by a senior Minister reiterated one of his earlier proposals to establish judicial courts at the village level to adjudicate certain legal cases, depending on the nature and severity of the alleged offences. While improving local access to justice may enhance efficiency, such courts require strong institutional safeguards.
As this proposal raises serious concerns, it bears characteristics often associated with totalitarian systems, where village-level courts may be controlled by ruling party “cadres” who preside over legal matters and pass judgments against individuals. Without strong safeguards to ensure independence, transparency, and adherence to the rule of law, such courts could be misused to suppress dissent and curtail legitimate political opposition.
Any reform of the judicial system must uphold constitutional protections and preserve the separation of powers. Failing to do so could raise broader concerns about democratic accountability and institutional independence.
Civil / Administrative Service
Before 1978, Sri Lanka’s civil service was widely respected for its professionalism and independence. Over time, however, political appointments increasingly influenced senior administrative positions.
There are growing concerns that some recent appointments to high-level administrative service posts by the NPP may also be politically motivated. Many voters expected systemic reform and a decisive shift toward merit-based governance under the NPP/JVP. It is disappointing to observe indications that similar patterns of politicisation may be continuing.
The real test of reform lies not in rhetoric but in institutional safeguards. Transparent selection criteria, independent oversight mechanisms, and clear accountability structures are essential to ensuring that the administrative service remains professional and non-partisan.
History shows that democracy does not usually collapse overnight. It erodes gradually when ruling parties seek to align permanent institutions with their own ideological or political objectives.
Strengthening institutional independence is not optional, it is imperative. Sri Lanka’s democratic future depends not only on who holds power, but on how responsibly that power is exercised.
Media Freedom
“I disapprove of what you say, but I will defend to the death your right to say it”
(Evelyn Beatrice Hall, describing Voltaire’s belief in freedom of speech.)
Recent reports suggest the NPP/JVP government is dissatisfied with parts of the media, accusing some outlets of political bias and even proposing bans for allegedly spreading false information. Such actions would be undemocratic and would weaken constructive criticism.
Governments already possess legal remedies for defamation. If laws are inadequate, they may be reviewed. However, this must not undermine the media’s fundamental right to fair, independent, and legitimate criticism of those in power.
Every government dislikes criticism. But mature democracies tolerate it. Any attempt to restrict the media risks eroding democratic freedoms and should be adamantly opposed by all who value an independent media.
Religion and Public Conduct
In the past, opposition parties accused the JVP of being hostile to religion, particularly toward Buddhist monks aligned with political opponents. Confirming this accusation, recently a few NPP/JVP ministers, MPs, and party supporters have publicly criticised Buddhist monks who speak and organise meetings against the government.
At the same time, social media contains intolerable language about the conduct of certain Buddhist monks. While misconduct by members of the clergy is concerning, it does not justify hostile or disrespectful reactions from politicians or the public.
Responding with anger and division contradicts the very Dhamma many claim to defend. Using monks as political tools, or attacking them publicly, only deepens social divisions. If there are genuine concerns about the monastic order, they should be addressed respectfully through proper religious channels rather than through public humiliation.
Economic Democracy
Following Sri Lanka’s 2022 fiscal crisis, the NPP/JVP revised its economic policy and aligned itself with a framework closer to Social Democracy. This shift suggests that the JVP has accepted capitalism as the economic system necessary to revive the collapsed economy. At the same time, it has emphasised redistribution, welfare measures, and regulatory reforms aimed at reducing inequality.
The NPP/JVP’s economic policy now focuses on reforming capitalism rather than replacing it. The party initially sought to renegotiate the IMF agreement to ease the burden on the public. However, it was unable to secure significant changes. A key long-term objective remains reducing dependency on imports. The NPP aims to promote local industries and agriculture, while supporting small and medium-sized enterprises (SMEs) to reduce unemployment and expand export capacity.
Although the party pledged to strengthen state-owned enterprises through improved management rather than outright privatisation, recent developments indicate a shift toward public-private partnerships and selective privatisation.
Overall, economic progress is gradually aligning with these reformed Capitalist policies. This approach marks a significant departure from the original “Hammer and Sickle” ideology associated with classical Marxist theory as articulated by thinkers such as Karl Marx, Vladimir Lenin, and Friedrich Engels.
If judged solely on economic direction, the shift from revolutionary rhetoric to reformist governance appears substantial.
Bribery and Corruption
The nation is deeply grateful to the NPP government for taking bold steps to minimise bribery and corruption, which have long been a cancer eating away at our society. For decades, this practice has existed from top politicians to the lowest levels of the state sector, and even within society at large. Full credit must be given to the NPP government for prioritising the fight against this unethical and deeply rooted problem. It is hoped that the law will be applied equally to everyone, irrespective of status or party affiliation.
However, the public remains sceptical about the delay in pressing charges against the alleged culprits. During the election campaign, the JVP claimed that it possessed substantial evidence, over one hundred files, sufficient to prosecute members of previous governments accused of misusing public funds. Are they now discovering that the evidence is not as concrete as initially suggested?
Conclusion
Having analysed the current situation of the NPP/JVP, it is evident that there are conflicting statements from some senior figures in the JVP. Some favour the continuation of the traditional “Hammer and Sickle” policies. Others within the NPP emphasise and implement aspects of Social Democratic policies. Considering these differences, the nation is entitled to seek clarity regarding the government’s present direction.
It remains to be seen whether the JVP is merely marking time before reintroducing its former ideological policies, or whether it has genuinely chosen the path of Social Democracy.
By Gamini Jayaweera
Features
Valentine’s Day fundraiser … a huge success
In Melbourne, Australia, catering veteran Chris Cannon hosted the annual Valentine’s Day fundraiser at the Springvale RSL, with all proceeds being donated to the Home of Compassion in Sri Lanka, run by the Mother Teresa Sisters.
The Valentine’s Day fundraiser was held on 14 February and the event featured music by Shey and George (of Redemption fame) and DJ Jeremy Ekanayake.

Shey and George providing the entertainment
The international buffet was a spread of Thai specialties and yummy Sri Lankan dishes and the large crowd present enjoyed the setup thoroughly, I’m told.

The lucky winner … trip to Sri Lanka
The Thai Street Food buffet was provided by Chris Cannon’s catering service, with his Thai wife, Annie, doing the needful.

The Cannon Team: Alice, Annie and Chris
His daughter, Alice, also played an active part in this fundraiser.
Chris, a Sri Lankan-born Melbourne resident, who has been hosting this annual event for several years, with all proceeds going to charity, attributes the success of this Valentine’s Day fundraiser to the team that worked tirelessly to make it a happening event.

Rose and a teddy for the ladies
“I’m ever so grateful to the Team that was responsible for the success of this fundraiser. They all worked with enthusiasm and the smiles on their faces, at the end of the event, said it all.”
It was a sell-out, with every lady receiving a rose and a teddy but, unfortunately, said Chris “we had to disappoint several who wanted tickets as it was a limited space venue.”
What’s more, there were also attractive prizes on offer, including a seven nights stay in Sri Lanka.
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