Features

The key Ingredient in Hospitality

Published

3 years ago

2023/01/29

Human Relations: CONFESSIONS OF A GLOBAL GYPSY

Dr. Chandana (Chandi) Jayawardena DPhi
President – Chandi J. Associates Inc. Consulting, Canada
Founder & Administrator – Global Hospitality Forum
chandij@sympatico.ca

Key Takeaway from Studies in France

I returned to Le Galadari Meridien Hotel in Colombo at the end of 1988 after company training in France and England. I was eager to share all that I had learned at the Institut International Meridien with my team in Sri Lanka. At the Institut, I had learned a lot about hotel finance, hospitality marketing, psychology and organizational behaviour.

There, influenced by the teaching of one of the French seminar facilitators, Alain Cardon, I increased my appreciation that human relations is the key ingredient for success in hospitality operations and management. Cardon inspired and challenged me at the same time. I was inspired to write books and do leadership coaching like he did, in time to come.

Alain had a unique, international background. He was born in Algeria, raised in Egypt, educated in the USA and France and had lived in Romania for some time. Very early in his career, these multinational experiences had served to train him to embrace diversity and to become a proficient, international, systematic team and organizational coach.

When I met Alain in Tours, France, in between his lectures to my group, he was writing chapters for his first book on leadership. Today, after publishing 28 books in English and French, Alain is a highly sought-after international, keynote speaker on systematic coaching. Alain taught us about human relations and his own concept of personality analysis. His personal style for executive coaching and team coaching was direct, confronting and empowering.

Alain categorized people into four main groups based on how they communicated, walked, talked and reacted to different situations. I told him that from my late teens I had been thinking a lot about different personalities and how to change the way I communicated with important people after quickly understanding their personalities. Alain liked to be challenged. When I disagreed with one aspect of his concept, he continued to debate with me after class till late evening, of course over a good bottle of Bordeaux wine.

Mastering Personality Analysis (PA)

When I was an 18-year-old student at Ceylon Hotel School (CHS), I was suspended for a month from school for cutting classes to go on a cross-country cycling adventure with nine others. As I wanted to keep this suspension a secret from my parents I found an unpaid job, but with free board and lodging at Barberyn Reef Hotel. That provided me with free time to think.

I thought about different people, their personalities and different ways to interact. Half the battle is won when an employee is able to analyse personalities quickly and adjust the way she/he communicates with each person (bosses, customers, peers, etc.).

During a CHS social trip in 1972, for the first time in my life, I realised how people, including our strict lecturers, behaved differently and more freely in more relaxing situations. I also learnt something new from my immediate supervisors in my first four, part-time jobs. Each of them had different personalities.

The West German Principal of CHS who suspended me, as well as my first boss, the Catering Manager of Hotel Samudra who fired me, were ‘no nonsense’ types. They liked to control others and boss around. I termed their personality type as “Toughie”.

My second boss, the Head Waiter of the Pegasus Reef Hotel, had a bubbly personality and loved dealing with all types of people. His personality was exactly the opposite of “Toughie”. I termed his personality type as “Softie”.

My third boss, the Butler at the famous Terrace of Mount Lavinia Hyatt Hotel, had another personality type in between “Toughie” and “Softie.” Owing to his attention to details and ‘prim and proper’ attitude, I identified him as another category – “Perfectie”.

Mr. Sudana Rodrigo, the owner of Barberyn Reef Hotel, and my fourth boss, ad a personality exactly opposite of “Perfectie”. He was a good man, but was a bit clumsy and often wore wrinkled clothing. He frequently got distracted and communicated with many messages at a time. Yet, he was practical, creative, funny and energetic. He was involved in many projects at a time and was not very punctual. In my mind I commenced identifying this personality type as “Confuzie”.

After serving a celebrity, who was my movie idol at Barberyn Reef Hotel, I realized that a smaller number of people did not fit into any of the four categories. Such people had a complicated personality. I termed that type of personality as “Complexie” – the fifth personality type of my evolving model.

None of these five personality categories were good or bad. My concept helped me to be flexible in the manner in which I communicated with these different personalities, particularly people who were important to me.

This is one lesson that helped me throughout my global career. As Alain’s concept was similar to my thinking in many ways, I was very happy. Moreover, I felt validated by an expert on human relations. For the first time, I decided to share and teach my concept, now modified with Alain’s philosophy.

PA in Action @ Le Galadari Meridien Hotel

Soon after returning from France, I spoke about my concept with the Training Manager of the hotel – Sunil Dissanayake (presently the Director/CEO of BMICH). Sunil was one of my batchmates from CHS and a good friend. “Chandi, I will organize a full-day workshop for middle managers with you as the presenter on ‘Personality Analysis’ (PA),” Sunil supported me. We agreed to do a pilot workshop for 26 managers and supervisors from my division. As the Director of Food and Beverage, I had 13 managers in my team managing different departments.

Soon after the commencement of this workshop, I realized the usefulness of the concept and how managers can improve departmental motivation, productivity, revenue, and service via PA. After a brief introduction, I got all participants to do a self-analysis and identify their personality type. After that I got the whole group to evaluate each other’s personality.

During the lunch break I was fascinated to note how people with similar personalities liked to be together and sit next to each other when we had lunch. I also realized that in departments where there were conflicts between the manager and supervisor, always it was because they belonged to opposite personality types. I wanted to experiment further.

I had six Maîtres D’hôtel (Restaurant Managers), each of them who managed one or two departments. Each of them had an assistant titled Supervisor or Senior Captain. As I believed in cross-training and to avoid having managers settle into comfort zones, I rotated them annually. Soon after the workshop, I shuffled Maître D’hôtel posts and coupled each with a supervisor with a similar personality. That action worked like a charm. During my last year at that hotel, my division had the smoothest operation without any conflicts in the food and beverage outlets. That lack of conflict, in turn, improved the customer service, customer satisfaction, revenue and departmental profits. I no longer had to spend any time on conflict resolutions in those six departments.

PA Seminars around the Globe

Soon after delivering my first-ever PA workshop as a pilot at the hotel, I received a call from the Training and Development Manager of Air Lanka Catering Services Limited. She said, “Chandi, I heard that you have developed an amazingly, effective seminar with a new concept. Can you present a few seminars for our senior managers and middle managers, who are from four different countries?” I agreed and delivered two seminars for them.

During the last 34 years, I have delivered around 100 PA seminars around the world on themes similar to ‘Personality Analysis: The Best Tool for Hospitality Managers’. This program has been the most popular among many of the teams of people I led as a hotelier and a dean, taught as a professor or coached as a leadership consultant. I have presented seminars on this concept in fifteen countries since 1989: Aruba, Botswana, Canada, England, Ghana, Guyana, India, Iraq, Jamaica, Kenya, The Maldives, Nigeria, Sri Lanka, United Arab Emirates and Zambia.

During the pandemic I delivered a few PA webinars to members of professional associations and a special lecture on Zoom to a group of master’s degree students at the University of Colombo, where I contribute as a visiting faculty member. The full video clip of this webinar is available on: https://www.youtube.com/watch?v=xED1WJWaiHQ

Over the years, I was always happy to share continuously, fine-tuned versions of personality types according to my categorizations identified 50 years ago – “Softie”, “Toughie”, “Perfectie”, “Confuzie” and “Complexie.” To me it is still relevant and useful, almost every day, when I deal with people in webinars, classrooms, boardrooms or even at Bridge tables when I direct my weekly games.

PA – Adjustments in Dealing with Bosses

A few months after I returned from France, I was saddened to hear that my mentor and boss — General Manager of the hotel — Jean-Pierre Kaspar, would be transferred soon. We commenced working in Colombo around the same time in 1986. Soon after he settled into his new job in Colombo, Mr. Kaspar became my mentor. We had similar personalities. Our offices on the mezzanine floor were next to each other. Often, in late afternoons, we had a casual chat over a cup of espresso and cookies in his office. I soon became his trusted wingman.

Mr. Kaspar had suggested that after I work as the Director of Food & Beverage of Le Galadari Meridien for three years, I would be ready for a transfer to a Le Meridien Hotel in the Far East or the Middle East for three years at the same level, but on an expatriate contract. That was identified as my route to eventually get promoted as an expatriate Le Meridien General Manager.

“I am asked to take over a challenging Le Meridien property in the Bahamas at short notice. They seem to have serious union challenges there, and I am required to leave Colombo as soon as possible. Don’t worry about your transfer to another country. I will mark it as top priority in my handover document to the new General Manager who has been transferred from Paris to Colombo,” Mr. Kaspar said.

When the new General Manager, Paul Finnegan arrived, everything changed. This Irish born Chartered Accountant had been the Financial Controller of a 1,000-bedroom Le Meridien in Paris. His management style was totally different. More importantly, his personality was exactly the opposite to Mr. Kaspar’s personality. My knowledge of PA became useful in immediately changing the way I communicated with my new boss. Mr. Finnegan, who was clearly a “Toughie” in contrast to Mr. Kaspar who was a “Softie.”

Three days after his arrival Mr. Finnegan was yet to talk with any of the divisional heads, who were all getting a bit anxious. I decided to take the bull by the horns. I went to his Personal Assistant and asked for an appointment. She slowly went into his office and explained my request. I heard him asking, “Who?” in a deep, gruff voice. The Personal Assistant came out and told me, “You have only five minutes.”

When I entered the General Manager’s office, it was totally different. Mr. Kaspar’s personality was evident in the way he had kept his office – a lot of light, plants, trophies, flowers and family photos. He had an open-door policy. Now the office was nearly dark, with one light over his desk, and no plants, flowers and photos. The windows were closed and a closed-door policy had taken effect.

I introduced myself and welcomed Mr. Finnegan to Sri Lanka and the hotel, but he was certainly not interested in small talk. He listened to me without any signs of interest and responded with one-word answers, twice. When I left his office within five minutes, I decided to totally change the way I communicated with the General Manager. Even my official memos to the new General Manager became as short as possible, getting to the point and the bottom line straight away. Mr. Finnegan liked that, and I got along well with him, unlike some other divisional heads.

On every weekday, the General Manager had a morning briefing with eight managers. It was held in the board room adjoining the General Manager’s office. As the board table had only eight chairs, I had arranged for a banquet chair to be kept permanently in the board room, to accommodate all nine attendees. During his second week in Colombo, Mr. Finnegan started holding morning briefings, with two small changes.

His meetings usually had one way communication. The other change he made, confirmed his personality type in my mind. He had ordered the removal of the banquet chair. When someone pointed out that we have nine attending, Mr. Finnegan said, “the last to arrive will attend the meeting standing!”

Training and Human Resource Development

In 1988, Le Meridien launched a chain-wide training and development initiative. They introduced three levels of recognition for employees who completed various types of in-house and external, training programs while earning Le Meridien training credits. The reward was a certificate and Le Meridien pin with a Logo in three colours indicating three levels of proficiency. These were called Logo White, Logo Blue and Logo Red (the highest level).

Sunil Dissanayake, who was an excellent Training Manager, championed this scheme in Colombo. I supported his efforts by motivating all 230 employees in my division to compete for Logo rewards. I wanted all managers in my division, to compete for higher Logo rewards. In leading others, one must lead from front while setting a good example. It was a great motivational tool to improve human relations with our internal customers. Thanks to my additional credits with Le Meridien training, I earned the Logo Red, and Sunil was very happy.

Relationship with SLAPS

I first heard about The Sri Lanka Association of Personal Secretaries (SLAPS) when I joined Le Galadari Meridien Hotel in mid-1986. A well-known Management Consultant, Mr. Eric B. M. de Silva had founded SLAPS in 1978, and every year it was getting bigger and more active. By 1988, SLAPS membership was getting close to 1,000. Later it was re-branded as The Sri Lanka Association of Administrative & Professional Secretaries (SLAAPS).

When the Executive Committee of SLAPS met me in 1986 to discuss a large-scale coffee morning event they were organizing at the hotel, I was very impressed with their commitment and efficiency. Knowing the influence secretaries had in their organizations when it came to business to five-star hotels in Colombo, I offered them several concessions for that event.

Soon I became an admirer and a friend of SLAPS. They made Le Galadari Meridien their main venue for meetings and events. Their President in 1988, Ms. Renuka Corea, liked some of my suggestions and we collaborated in organizing the ‘Secretary of the Year’ event and ‘Boss of the Year’ event. I helped them to create a new competition — SLAPS Queen, and a new event — SLAPS Nite, a large dinner dance held at Le Meridien in 1988.

SLAPS honoured me by inviting me to be the Chief Judge for Secretary of the Year Competition in 1989. In addition, they appointed me as the Vice Patron of SLAPS for three years. I keep in touch with a few of the Past-President of SLAPS from the late 1980, whom I consider my good friends. By mid-1989 when I decided to leave Sri Lanka to commence my global career, they pleasantly surprised me by organizing a farewell event and awarding me a special trophy.

I still have that trophy in my study. There are two, engraved messages on it. One says: “To Mr. Chandana Jayawardena – In honour of the deep appreciation and the unselfish services given to SLAPS while serving with outstanding leadership, vision and ability of upgrading the place of work – Le Meridien”.

Thank you, SLAPS!

All News Advertisement

Features

Power crept into the Sangha and is now tearing it apart

Published

9 hours ago

2026/06/5

Thilina Walpola

A file photo of Buddhist monks engaged in a protest

For more than a century, Sri Lankan society has lived with a quiet contradiction at the heart of its religious life. On the one hand, the Buddhist monk is revered as the embodiment of moral discipline, selfrestraint, and renunciation. On the other, the modern monk has become a public figure, political actor, administrator, media personality, and in some cases power broker whose influence extends far beyond the temple. This contradiction has been tolerated, even celebrated, for decades. But recent events, most notably a widely publicised case involving a senior monk accused of grave moral misconduct, have forced the country to confront a painful truth: the institutional conditions that make such scandals possible are not new. They are the predictable outcome of a long historical process that H. L. Seneviratne described with remarkable clarity in The Work of Kings. The moral deterioration visible today is not an aberration. It is the culmination of a centurylong transformation in the identity, function, and authority of the Sangha.

To understand how we arrived at this moment, it is necessary to revisit the argument Seneviratne made nearly three decades ago. His thesis was simple but profound: the modern Sri Lankan monkhood has taken on the ‘work of kings.’ By this he meant that monks, instead of confining themselves to the renunciant life prescribed by the Vinaya, have assumed the secular responsibilities once associated with precolonial kingship, such as protecting the religion, organising society, guiding the nation, and enforcing moral order. This shift, he argued, was not a natural evolution of Buddhist tradition but a modern invention shaped by colonialism, nationalism, and the anxieties of a society struggling to redefine itself in the face of foreign domination. The monk became a symbol of national identity, a guardian of cultural authenticity, and a leader in the struggle for political autonomy. In the process, the boundaries that once separated the monastic from the worldly began to dissolve.

Transformation

The consequences of this transformation were not immediately visible. For decades, the activist monk was celebrated as a patriot, a reformer, and a moral guide. His involvement in education, social welfare, and nationalist mobilisation was seen as a necessary response to colonial pressures and missionary competition. But beneath the surface, the foundations of monastic discipline were slowly eroding. The Vinaya, which had served for centuries as a rigorous framework for regulating monastic life, was increasingly overshadowed by the demands of public engagement. The communal structures that once ensured accountability, senior supervision, collective confession, and the daily rhythms of monastic routine, were weakened by the pressures of modernity. Monks who travelled constantly, managed institutions, or lived independently in urban temples found themselves outside the traditional systems of oversight that had long protected the integrity of the Sangha.

Scandal

It is within this historical context that the recent scandal must be understood. The case shocked the nation not only because of the severity of the allegations but because it shattered the public’s assumption that the monkhood remains a bastion of moral purity. Yet the shock itself reveals a collective denial. For years, Sri Lankan society has been aware, sometimes quietly, sometimes openly—of the growing gap between the ideal of the monk and the realities of modern monastic life. Stories of misconduct, financial irregularities, political manipulation, and abuse of authority have circulated with increasing frequency. But each incident has been treated as an isolated failure, a personal weakness, or an unfortunate exception. What has been missing is recognition that these incidents are symptoms of a deeper structural problem.

Seneviratne’s analysis helps illuminate this problem. When monks take on the work of kings, they inevitably enter domains of power that expose them to temptations the Vinaya was designed to avoid. Handling money, managing institutions, cultivating political patrons, and exercising authority over laypeople create opportunities for ego, ambition, and moral compromise. The monk who becomes a public figure is no longer shielded by the anonymity and humility of the renunciant life. Instead, he becomes a celebrity, a leader, and in some cases an object of uncritical devotion. This elevation brings with it a dangerous form of immunity. Laypeople who revere a monk for his public achievements may hesitate to question his behaviour. Politicians who rely on monastic support may protect him from scrutiny. The media, which often treats monks as moral authorities, may be reluctant to investigate allegations that challenge the sanctity of the robe.

The recent scandal illustrates how these dynamics can converge. The monk at the centre of the case was not an obscure figure. He was a respected preacher, charismatic leader, and head of a prominent institution. His public image was built on years of service, teaching, and community engagement. Yet it was precisely this public stature that allowed him to operate without meaningful oversight. The institutional structures around him, administrators, lay supporters, and junior monks, were either unwilling or unable to challenge his authority. The very qualities that made him a respected figure in the eyes of the public also made him untouchable within his own institution. When allegations finally emerged, they revealed not only personal wrongdoing but a systemic failure of accountability.

Failure that is not unique

This failure is not unique to one temple or one monk. It reflects a broader pattern within the modern Sangha. As monastic institutions have grown in size, wealth, and influence, their internal governance has struggled to keep pace. Many temples operate as semiautonomous entities controlled by a single monk or a small group of monks. Financial transparency is limited, administrative oversight is weak, and the mechanisms for addressing misconduct are often informal or ineffective. The traditional structures of monastic discipline, such as the Sangharama procedures for adjudicating offences, are rarely used in modern contexts, partly because they require collective participation and partly because they are illsuited to the complexities of contemporary institutional life. In practice, this means that monks who wield significant authority can act with little fear of internal sanction.

The politicisation of the Sangha has further complicated matters. Since the midtwentieth century, monks have played an increasingly prominent role in electoral politics, nationalist movements, and public policy debates. This involvement has given them access to political networks that can be mobilised to protect their interests. It has also created a culture in which monks are valued not for their adherence to the Vinaya but for their ability to influence public opinion, mobilise voters, or lend moral legitimacy to political causes. In such an environment, the monk who is politically useful may be shielded from criticism, while the monk who adheres strictly to the renunciant ideal may find himself marginalised or ignored.

The result is a profound distortion of monastic identity. The monk who once sought liberation from worldly attachments is now encouraged to cultivate influence, authority, and public recognition. The monk who once lived under the strict supervision of senior elders now operates in a world where independence is celebrated and oversight is minimal. The monk who once relied on laypeople for basic sustenance now controls vast resources, manages institutions, and commands the loyalty of thousands of followers. This inversion of traditional roles has created a fertile ground for moral deterioration.

Yet it would be a mistake to interpret this deterioration as evidence that the Sangha as a whole is corrupt. Many monks continue to live lives of remarkable discipline, humility, and spiritual dedication. In remote forest monasteries, small village temples, and meditation centres across the country, monks quietly uphold the ancient ideals of the renunciant life. They are not the ones who appear on television, lead political rallies, or manage large institutions. Their work is invisible, their influence subtle, and their commitment unwavering. The crisis facing the Sangha today is not a crisis of individual morality but a crisis of institutional identity. It is the product of a centurylong transformation that has blurred the boundaries between the monastic and the secular, the spiritual and the political, the renunciant and the worldly.

If Sri Lanka is to address this crisis, it must begin by acknowledging the structural nature of the problem. The temptation to treat each scandal as an isolated incident must be resisted. Instead, the country must confront the uncomfortable reality that the modern configuration of monastic life is fundamentally at odds with the principles of the Vinaya. The Sangha cannot simultaneously function as a political force, a social service provider, a media institution, and a spiritual community without compromising its integrity. The more monks are drawn into the world, the more vulnerable they become to the moral dangers that the Buddha warned against.

Reform, therefore, must focus not only on punishing individual offenders but on rethinking the institutional structures that enable misconduct. This includes strengthening internal governance, enhancing financial transparency, restoring the authority of senior elders, and reestablishing the communal practices that once ensured accountability. It also requires a broader cultural shift in how laypeople relate to monks. Blind devotion must give way to informed respect. Reverence must be balanced with responsibility. The robe must be honoured, but it must not be used as a shield against scrutiny.

Seneviratne’s work offers a valuable starting point for this rethinking. His analysis reminds us that the crisis facing the Sangha is not the result of moral decline alone but of historical forces that reshaped the identity of the monkhood. By tracing the evolution of the activist monk, he shows how the Sangha became entangled in the political and social structures of the modern nationstate. This entanglement has brought both benefits and dangers. It has allowed monks to play important roles in education, social welfare, and national development. But it has also exposed them to the corrupting influences of power, wealth, and public acclaim.

The challenge now is to disentangle the Sangha from these influences without undermining its ability to serve society. This will not be easy. The activist monk has become deeply embedded in the cultural and political fabric of the country. Many laypeople expect monks to be leaders, reformers, and guardians of national identity. Politicians rely on monastic support to legitimise their agendas. Media institutions depend on monks for content, commentary, and moral authority. Reversing this trend will require a collective effort from monks, laypeople, and political leaders alike.

Ultimately, the future of the Sangha depends on its ability to reclaim the renunciant ideal that lies at the heart of Buddhist monasticism. This does not mean withdrawing from society entirely, but it does mean reestablishing the boundaries that protect the monk from the dangers of worldly involvement. It means recognising that the true strength of the Sangha lies not in its political influence or institutional power but in its moral authority, its spiritual discipline, and its commitment to the path of liberation. The recent scandal, painful as it is, may serve as a catalyst for this reevaluation. It has exposed the vulnerabilities of the modern monastic system and forced the country to confront the consequences of a centurylong transformation.

To understand how the Vihara Devalegam Act relates to the perceived moral deformation of the clergy, it is necessary to examine how property management, state law, and monastic discipline intersect in the modern era. Historically stemming from the Buddhist Temporalities Ordinance No. 19 of 1931, this act serves as the primary legal framework governing the ‘temporalities’—meaning the secular wealth, extensive landholdings, and material donations belonging to Buddhist temples and shrines. While ancient kings granted these vast tracts of land to support the monkhood’s spiritual pursuits, the modern codification of this law has inadvertently fostered a system where property rights frequently supersede spiritual accountability.

The core of the crisis lies in the commercialisation of the monastic order that this legal framework enables. By treating temple lands as economic assets and vesting absolute administrative power in individual chief monks or lay trustees, the act has contributed to the rise of what critics term a monastic middle class. Access to vast, unregulated financial resources, rent from lands, and corporate donations has fundamentally shifted the focus of certain segments of the clergy away from the traditional path of worldly renunciation and spiritual guidance. Instead, it has driven a preoccupation with business investments, the accumulation of private capital, and luxury lifestyles, which deeply alienates a public looking to the Sangha for moral leadership.

The institutional flaws embedded in the Vihara Devalegam Act find a stark, real-world manifestation in the recent criminal case involving Venerable Pallegama Hemarathana Thero. As the chief priest of Anuradhapura and the custodian of the Atamasthana—the eight highly venerated Buddhist shrines, including the sacred Jaya Sri Maha Bodhi—Hemarathana Thero occupied one of the most powerful and wealthy positions within the Sri Lankan Sangha. His arrest on charges of sexual abuse of a minor girl perfectly illustrates how the structural defects of the Act facilitate not only moral decay but also the systemic obstruction of justice.

The core of this intersection lies in the vast, unaccountable wealth generated by the temporalities of the Anuradhapura shrines. Under the Vihara Devalegam Act, the chief custodian exercises immense, virtually unchecked control over temple revenues, state-backed land management, and millions of rupees in daily donations from millions of global pilgrims. It is precisely this immense financial liquidity that enabled the alleged deployment of vast sums of money to the victim’s family.

Furthermore, the situation underscores the profound policy failures cited regarding the helplessness of the monastic hierarchy and state enforcement. When child protection authorities initially attempted to act, the National Child Protection Authority noted severe delays and institutional resistance, stating they practically had to force the police to execute the arrest. The monk’s immediate retreat to a private hospital in Colombo upon the advancement of the criminal probe, followed by his release on bail, mirrors the exact loop described where wealthy monastics deploy high-priced legal defence teams funded directly or indirectly by their institutional positions. Because the Vihara Devalegam Act does not provide a mechanism for the immediate, unconditional forfeiture of temporal administrative rights upon a criminal indictment, the accused retains his structural power throughout the legal process. The Pallegama Thero scandal stands as definitive proof that without a fundamental overhaul of how temple wealth is legally governed and disciplined, the material benefits guaranteed by ancient temporalities will continue to shield the worst elements of moral deformation from the rule of law.

If Sri Lanka can learn from this moment and if it can recognise the structural roots of the crisis and commit to meaningful reform, then the Sangha may yet emerge stronger, more disciplined, and more faithful to its ancient ideals. But if the country continues to treat each scandal as an isolated failure and if it continues to ignore the deeper institutional problems that Seneviratne identified, then the moral deterioration we see today will only deepen. The work of kings, when performed by monks, carries a heavy price. It is time to decide whether that price is worth paying.

by Professor Amarasiri de Silva

Features

Kondachchi wind farm and battery storage project to boost energy security, says Power Ministry Secretary

Published

9 hours ago

2026/06/5

Thilina Walpola

The Power and Energy Ministry’s drive towards energy security and renewable energy expansion received a major boost yesterday with the signing of a tripartite cooperation agreement for the development of the 150 MW Kondachchi Wind Power Project and an integrated Battery Energy Storage System (BESS) in Mannar.

The agreement was signed at the Ministry of Power auditorium under the patronage of Power Minister Anura Karunatilaka and Deputy Power Minister Arkam Ilyas.

Speaking at the event, Ministry Secretary G. M. R. D. Aponsu described the project as a transformative investment that would strengthen the country’s electricity network while supporting Sri Lanka’s transition towards cleaner energy sources.

“The Kondachchi Wind Power Project represents a significant milestone in Sri Lanka’s renewable energy journey. By combining large-scale wind generation with advanced battery energy storage technology, we are creating a more resilient and reliable power system capable of meeting future energy demands while reducing dependence on imported fossil fuels,” Aponsu said.

The project will be developed at Silavathurai in the Kondachchi area of Mannar on lands owned by the Sri Lanka Cashew Corporation. It is expected to utilise some 31 modern wind turbines with a total installed capacity of at least 150 MW.

Aponsu said the inclusion of an integrated battery storage facility would help address the variability associated with wind power generation and ensure stable electricity supply to the national grid.

“The battery energy storage component is a key feature of this project. It will enable the efficient integration of renewable energy into the grid and enhance overall system stability, which is essential as Sri Lanka increases the share of renewables in its energy mix,” he said.

According to the Ministry, the wind farm is expected to generate nearly 525 gigawatt-hours of electricity annually, significantly reducing the country’s expenditure on imported fuel and strengthening national energy security.

The project is also expected to contribute to Sri Lanka’s climate commitments by reducing carbon dioxide emissions by an estimated 372,750 tonnes annually.

“This investment delivers both economic and environmental benefits. It will reduce greenhouse gas emissions, support sustainable development objectives and help Sri Lanka move closer to achieving its renewable energy and climate targets,” Aponsu noted.

The project will be implemented under a Public-Private Partnership (PPP) arrangement using the Build, Own and Operate (BOO) model. The Asian Development Bank is providing technical and financial advisory support through its Transaction Advisory Services programme.

The signing ceremony was attended by Pradeep Perera, Chairman of the National System Operator (Pvt) Ltd., and Takeyo Koike, Head of Market Development and Public-Private Partnership Division of the ADB, among other distinguished guests.

The Ministry said comprehensive Environmental Impact Assessments and avifaunal studies have been undertaken to ensure minimal impacts on bird populations, nearby communities and agricultural lands. A dedicated 220-kilovolt transmission system will also be constructed to connect the project to the national grid.

“The Kondachchi Wind Farm is a strategic national project that will help secure Sri Lanka’s energy future while accelerating the country’s transition towards sustainable and affordable electricity generation,” Aponsu said.

Energy sector experts view the project as one of the most important renewable energy initiatives currently being pursued in Sri Lanka, combining utility-scale wind generation with modern energy storage technology to enhance grid reliability and long-term energy sustainability.

By Ifham Nizam

Features

Saudi Arabia sets new benchmark in Hajj management as 1.7 million pilgrims complete sacred journey

Published

9 hours ago

2026/06/5

Thilina Walpola

Ambassador Al-Kahtani

Interview with Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka

Saudi Arabia has once again demonstrated its unparalleled capacity to manage one of the world’s largest annual religious gatherings, with this year’s Hajj pilgrimage concluding successfully despite extreme temperatures and the immense logistical challenge of accommodating more than 1.7 million pilgrims from around the world.

In an exclusive interview with The Island, Khalid Hamoud Al-Kahtani, Ambassador of the Kingdom of Saudi Arabia to Sri Lanka, described the 2026 Hajj season as a resounding success, crediting the achievement to the visionary leadership of the Custodian of the Two Holy Mosques, His Royal Highness the Crown Prince and Prime Minister, and the coordinated efforts of multiple government agencies working around the clock to serve pilgrims.

The Ambassador noted that nearly 3,500 Sri Lankan pilgrims participated in this year’s Hajj under the quota allocated to Sri Lanka, benefiting from enhanced healthcare services, sophisticated crowd-management systems, expanded shaded areas and cutting-edge digital solutions introduced by the Kingdom.

With Saudi Arabia continuing to invest heavily in infrastructure, technology and pilgrim services under Vision 2030, Ambassador Al-Kahtani said the Kingdom remains committed to ensuring that pilgrims from around the world perform their religious duties in safety, comfort and tranquility.

The Saudi envoy also highlighted the growing partnership between Saudi Arabia and Sri Lanka, emphasising expanding cooperation not only in Hajj affairs but also in trade, investment, education, culture and institutional exchanges.

Following are excerpts of the interview:

Q: How do you assess this year’s Hajj season?

Ambassador Al-Kahtani: This year’s Hajj season was a resounding success, thanks to the Almighty Allah and the integrated efforts of the government of the Kingdom of Saudi Arabia, led by the Custodian of the Two Holy Mosques and His Royal Highness the Crown Prince and Prime Minister. This success was reflected in the efficiency of crowd management, the quality of services provided to the Hajj pilgrims and the effective coordination among the various relevant authorities, which enabled pilgrims to perform their rituals in an atmosphere of security, tranquility and ease.

Q: How many Sri Lankan pilgrims performed Hajj this year?

Ambassador Al-Kahtani: The number of Hajj pilgrims from the Democratic Socialist Republic of Sri Lanka reached approximately 3,500, within the quota allocated to Sri Lanka for this season.

Q: Are there any discussions regarding increasing Sri Lanka’s quota in the future?

Ambassador Al-Kahtani:Hajj quotas are determined according to approved regulatory mechanisms that take into account a range of considerations. The relevant authorities in the Kingdom continue to study various aspects related to developing Hajj services and accommodating the allocated numbers for all countries, in coordination with the concerned parties.

Q: What were the most prominent special arrangements implemented this year?

Ambassador Al-Kahtani: The operational plans for this season focused on enhancing the safety and comfort of the Hajj pilgrims, especially given the climatic conditions and high temperatures. Measures included expanding shaded areas, increasing water distribution points and enhancing health and ambulance services, in addition to developing the transportation system and traffic management within the holy sites.

Q: What are the most prominent digital systems and smart services that were provided?

Ambassador Al-Kahtani:The Kingdom continues to implement its digital transformation objectives for the Hajj and Umrah system. The scope of electronic services offered through the Nusuk platform and application has been expanded, along with the development of digital systems for issuing permits, managing crowds, guidance and health services. This contributes to increasing the efficiency of services and improving the pilgrim’s experience at all stages of their journey.

Q: How were the challenges of overcrowding and heat addressed?

Ambassador Al-Kahtani: The relevant authorities adopted an integrated crowd-management system based on modern technologies and real-time data analysis. This was coupled with intensified health-awareness campaigns, expanded organised movement routes and increased deployment of field, medical and emergency teams. These measures support the safety of the Hajj pilgrims and reduce the risks associated with crowd density and climatic conditions.

Q: Were there special services for the elderly and sick?

Ambassador Al-Kahtani: Yes. The Kingdom paid special attention to the elderly and people with special health needs by providing specialized medical services, assistive transportation and facilities equipped to meet their needs, in addition to field teams working to provide humanitarian support and necessary healthcare throughout the Hajj period.

Q: How successful was the Kingdom in combating irregular Hajj permits?

Ambassador Al-Kahtani: The relevant authorities in the Kingdom continued to rigorously implement the regulations and instructions governing Hajj, utilising modern technologies and advanced monitoring procedures to reduce violations related to irregular Hajj. These efforts contributed to enhancing the safety of pilgrims, improving crowd-management efficiency and maintaining the smooth flow of movement within the holy sites.

Q: How would you describe Saudi-Sri Lankan cooperation in organising Hajj?

Ambassador Al-Kahtani: Cooperation between the Kingdom of Saudi Arabia and the Republic of Sri Lanka is characterised by continuous and constructive coordination in all matters related to Hajj. The relevant authorities in both countries work jointly to ensure the provision of the best services for Sri Lankan pilgrims and enable them to perform their rituals with ease and peace of mind.

Q: How many Hajj pilgrims were there globally, and what were the main challenges?

Ambassador Al-Kahtani: According to official statistics, the number of Hajj pilgrims this year reached 1,707,301 from various countries around the world. The main challenges included managing large crowds, ensuring public safety and providing health, transportation and accommodation services within a specific geographical and temporal scope. These challenges were addressed through advanced and integrated operational plans, which contributed to the smooth and successful completion of the Hajj season.

Q: Are there any future expansion projects?

Ambassador Al-Kahtani: The Kingdom continues to implement strategic development projects within the framework of Vision 2030, including developing the infrastructure in Makkah and the Holy Sites, and enhancing transportation networks and smart services. This contributes to raising the quality of services provided to pilgrims and Umrah performers and improving their long-term experience.

Q: How are Saudi-Sri Lankan relations strengthened outside the context of Hajj?

Ambassador Al-Kahtani: Relations between the Kingdom of Saudi Arabia and the Republic of Sri Lanka are witnessing continuous development in many areas, including political, economic, trade, cultural and educational cooperation, in addition to developing exchanges between institutions and the private sector. This reflects the two countries’ keenness to strengthen the bilateral partnership and achieve common interests.

Q: What message would you like to convey to Sri Lankan Muslims?

Ambassador Al-Kahtani: We extend our sincere congratulations to the Hajj pilgrims who have completed their Hajj rituals, and we ask Almighty Allah to accept their pilgrimage. We also assure Muslims in Sri Lanka that the Kingdom of Saudi Arabia places serving the Two Holy Mosques and the guests of Almighty Allah at the forefront of its priorities and continues to develop the Hajj and Umrah system to achieve the highest standards of quality and safety.

By Ifham Nizam