Features
A singular modern Lankan mentor – Part I
Gananath Obeysekere: In search of Buddhist conscience (Baudha Hurdasakshiya Soya)
by Laleen Jayamanne and Namika Raby
“People were nourished by stories.” (Kathandarawalinne minissu jeewathwune) Gananath
“Man does not live by bread alone” Matthew 4:4
Dimuthu Saman Wettasinghe’s film Gananath Obeyesekere: In Search of Buddhist Conscience opens with a bravura tracking shot moving past trees, water, a splash of saffron robes. These sunlit images are enfolded in a non-religious, rather melancholy male choral chant, but soon the singular voice of Professor Gananath Obeyesekere cuts through with a kind of Dionysian intensity. He tells us a story about Gauthama Buddha, as the camera encircles, at speed, what turns out to be the Kandy Lake. His tale is about a devastating war waged by the king of Kosla against the Sakya kingdom but of the Buddha’s unshakable belief that if folk get together and discuss matters in good faith (call it diplomacy), all wars could be averted. This carefully and deeply researched, imaginative, ‘Educational Film’ of 142 minutes, with its exhilaratingly dense overture and its subtle montage, is a loving tribute to an exemplary Lankan scholar/teacher and his life work (of some 70 years) as an internationally renowned Anthropologist.
In my understanding of Classical Greek Theatre and Indian Philosophy (both studied at the University Ceylon Peradeniya in the late 60’s), ‘Dionysian intensity’ and Buddhist thought don’t sit easily together, Dionysus being the god of Greek Drama and festivity and as such, of intoxication and ecstasy, while Buddhist ideas of Reason, logical debate and introspective awareness of mental processes (Vipassana, Insight), were original contributions to perennial Indian Philosophy. But the wonder is that Gananath as a thinker was able to yolk together vastly diverse fields of scholarship and practices from many traditions, languages, and impart them to students in a memorable manner. In this two-fold activity, his voice was a powerful pedagogical instrument (in a musical sense) and tool (as in crafting words and sentences by breathing life into them). Let me elaborate with an anecdote I heard recently from a friend who was one of Gananath’s students from the mid-1960s at Peradeniya. The Anthropologist Dr Namika Rabi, who now in her retirement lives in LA, was a freshman then. She told me the following when I asked her what it was like listening to him:
One afternoon my room-mate Romaine Rutnam said to me that there is this interesting talk on campus, under the Popular Science Series delivered by Dr. Gananath Obeyesekere, with an interesting title, “Pregnancy Cravings (Dola Duka) and Social Structure in a Sinhalese Village” that we should go and listen to. The talk appealed because it was grounded in real society. I wondered where this faculty member came from, and I found out that there was a Department of Sociology and Dr. Obeyesekere was its Chair. One had to apply to the programme and get accepted and it was a four-year programme. I applied and got in, forgetting my plan to leave the campus in three years.
Professor Obeyesekere taught me Social Theory; Anthropological Methods; Anthropology of Religion; and Social and Cultural Organisation. Professor Obeyesekere brought dynamism into the classroom with his style of teaching, integrating abstract theory with how it works in practice through kathandara and carried me away with it”.
Though I myself was not a student of Gananath’s I have been to some of his seminars and listened to his public lectures over the years, both in Lanka and elsewhere. In the early 90s we organised a seminar by Gananath, (on what he called his ‘Cook Book’!), in the Dept. of Anthropology at The University of Sydney. His, The Apotheosis of Captain Cook: European Myth Making in the Pacific, led to a major Anthropological debate with Marshall Sahllins, on Cannibalism and ‘Primitivism’ in Colonial-Anthropology in Hawaii where Cook was killed by the indigenous folk. I certainly agree with Namika on the unusual power of Gananath’s oral communication with students and fellow academics, and crucially, with the interested public. One always gets the feeling that he is thinking on his feet, with a strong awareness of the listener (as in theatre), and then he varies his colloquial tone with humour, a wise crack here, a touch of irony there. Listening to him becomes enjoyable. He manifestly enjoys communicating ideas, his self-enjoyment in explicating them in accessible ways is infectious. He had an intuitive grasp of the theatrical dimensions of lecturing, in a place within the academy after all called, a ‘Lecture Theatre’. These ‘dynamics’, as Namika puts it, are so rare in the genre of the university lecture where we drone on for an hour or two each week, reading from stale notes, tone deaf, burning brain cells of young minds instead of firing them. Tone deafness is an occupational hazard of lecturing.
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Here’s Namika elaborating on how Gananath guided her in her scholarly and professional life. It is evident from her account that visionary Mentors do not produce clones but rather draw out and nurture the talents of a student well before she knows she has some.
Namika Raby: A Student’s Perspective
“As a cultural anthropologist Gananath’s ability to communicate abstract thinking into the classroom through dramatic performance is an integration of scientific Reason and Dionysian intensity. Beyond his voice, in my time, he was a performer. I remember him explaining the role of the sanni demon, a lowly creature in Sinhalese Buddhism, mimicking the demon, Gananath hopped with a banana on his toe to portray the demon.
Gananath had many illustrious students over time. However, I was a unique case because of my ethnicity and gender and a lifetime of what I call my Gananath “interventions” beginning during my days in the Department of Anthropology, Peradeniya. Nagging me to apply to graduate school and persuading my parent with a home visit to send me to graduate school abroad are a couple of examples of these interventions. Our ties are enduring, accompanying me throughout my career and life. So, I could say our ties evolved in multifaceted ways over half a century, as a teacher, a mentor, and my adoptive family with Ranjini in La Jolla into a holistic relationship. My husband and I had Sunday dinner with the Obeyesekere family, Gananath, an excellent cook, did Sunday dinners. One time we arrived and lo and behold a duck was hanging upside down from Gananath’s study window. He was preparing Peking Duck.
In my early training under Gananath, a memorable example was learning to do fieldwork. As undergraduates it was mandatory to do fieldwork during college breaks. As he said, “don’t come into my class if you don’t muddy your feet in the field.” He assigned us a location and ideas to study. He looked at me and said, “you’re a girl, you can go from home and study the Kachcheri, it is fascinating.”
I think of the irony of a researcher studying the meaning of exotic rituals advising me to find meaning in a bureaucracy. Kachcheri Bureaucracy in Sri Lanka: The Culture and Politics of Accessibility was the subject of my Ph.D. thesis, and my first publication. Once I learned to bring in the meanings of culture as they interfaced with rational structures, procedures, I was trained at the International Water Management Institute (IWMI) to apply my insights to irrigation bureaucracy and technology of irrigation for practical solutions. This became my life’s work. When I applied for a Post-Doctoral fellowship at IWMI, Gananath wrote a letter in support. With IWMI’s interdisciplinary team I researched and published on Mahaweli System H and Irrigation Management for Crop Diversification to be followed by work in the northern Philippines; This experience led to my recruitment and training by the World Bank. I worked on designing and evaluating National Irrigation Projects for The World Bank, in the Philippines; UN/FAO in India; and in Imperial Valley, California.
This eldest daughter of Muslim parents from Matara, Kotuwegoda, who boarded a plane for the first time to go to graduate school in California, was able to travel back to Sri Lanka to walk the rice fields of Galnewa; climb the hills of Northern Philippines to study the zanjeras (community managed farms); walk 22km of the Indira Gandhi Canal in Rajasthan, with my team, in darkness and pouring rain with a Jat elder leading us with his torch made of palm leaves and chanting jai hind; see the beauty of ancient Rome on my way to work at the Investment Center, FAO; work for the World Bank in the highly secured environment of Cali, Colombia; and study irrigation under drought in arid Imperial County, California by walking the extent of the All American Canal, and farms cultivating fruits and vegetables. Perhaps my most rewarding work came as an academic, (without time constraints, and fortunate to be funded by a grant by the American Institute for Lankan Studies) when I completed my case study of Ridi Bendi Ela (Alla) and Magallavava, Nikerawetiya, where the Government of Sri Lank did a pilot study of a Farmer Company established under the Companies Act. Farmer organizations based on purana, and newly settled villages. A total of 11 villages covered the command area of the tank.
Prof. Obeysekere with folk masks
In his very earliest work Land Tenure in Village Ceylon, Gananath challenged the western notion of the homogenous village of kinship and landownership and showed in great detail how land holding patterns defined what a village was.
In Ridi Bendi Ela, with a few exceptions, landholding cut across villages and during droughts farmers practiced thattumaru (rotated land holdings seasonally), as described in Gananath’s work. In my villages the relationships based on landholding patterns were complicated by landless outsiders settled as colonists by the Government. In these villages I also observed the doctrine/thought vs practice dimensions of Buddhism with relation to rice cultivation.
This pilot project trained farmers to undertake off-farm income generation activities, and progressively undertake self- management of the canal network. Magallavava, the tank, dates to 276-303 AD, constructed by King Mahasena (according to historical records), and according to some villagers, by king Pandukabaya. According to local legend, during the time of Lord Buddha, a prince and princess from India heard of the plight of the drought ridden villagers and brought silver coins to build the anicut to Magallavava, hence the name Ridi Bendi. Gananath often told us, “history matters.
These experiences became teaching tools in the classroom at California State University, Long Beach. Gananath’s film Kataragama: The God for All Seasons (story of Kareem included), remained a favourite with our students at every level.
Isn’t it interesting Dr. Obeyesekere, you asked me to muddy my feet in the field and I ended up spending my career doing just that?”
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In Search of Buddhist Conscience
(Baudha Hurdasakshiya Soya), skilfully interweaves the multiple strands of Gananath’s life and work. They are: his family background in a village (his multi-lingual father, an Ayurvedic physician trained in Calcutta and writer, and an anti-colonial thinker, as was his maternal grandfather); his married life with Ranjini Ellepola and their profound shared ethic of education, love of language, a feel for the aesthetic and generous hospitality to students and friends; his robust education locally which made him fluently bilingual and in the US; discussions with a large number of scholars, including Gananath and Ranjini, and also a Pattini Kapumahattaya, providing illuminating, lively commentaries on his work; explication of a series of his key texts and their concepts across his very long career; a rich array of images (stills and film clips) from Gananth’s extensive ethnographic archive where we see a young Gananath in the field with his multi-ethnic research teams. The filmmaker Dharmasiri Bandaranayke’s ‘teacherly documentary voice-over’, synthesises some of the facts, which helps, as there is so much rich material and new ideas to take in. Because of the careful interweaving of these many strands through the montage and the long duration of the film overall, it has a relaxed tempo, but one also feels a sense of urgency, the urgency of the ‘search’ (for Gananath and these dedicated young filmmakers too), in the Lankan historical political context of cycles of organised state violence against Tamil people including the long civil war, since political Independence in 1948.
Together, the very title ‘In Search of Buddhist Conscience’ and the melancholy chant (not a gatha but playing with its sonic memory, given the mise-en-scene of the iconic Temple of the Tooth, Dalada Maligawa glimpsed in the background), which opens the film, suggest a ‘loss’. A loss of conscience, the loss of a Buddhist conscience which was once robust in Lanka as manifested in the expansive, tolerant folk traditions, presented as incontrovertible ethnographic evidence. The film examines Gananath’s anthropological work as an intellectual (historical, ethnographic, theoretical, and yes, aesthetic) reclamation of the syncretic richness of the Buddhist and Hindu folk traditions as they intersected in all their hybrid multiplicity and presents the multi-ethnic folk of Lanka, both men and especially the women, who embodied their values so vibrantly, eloquently, intransigently and therefore unforgettably.
I am blown away by the suggestive power of this film for possible research on the Lankan folk archives of the Tamil Hindu traditions and what may be called an inclusive, vital, Buddhist folk imaginary, and material culture, through Gananath’s scholarship. One learns about Lanka’s deep cultural connections with South India from the ethnographic record as analysed and theorised by Gananath. For a lapsed Roman Catholic like me, the film is a profound revelation about my country of birth where I lived my first 23 years. Walter Benjamin wrote his essay ‘The Story Teller’ at a moment in Western modernity when the richly diverse European oral traditions were long gone and yet his essay, shot through with melancholy, catches light like a little gem every now and then, depending on how and why one might reread it under the pressure of the present moment baring down like a tonne of bricks, obliterating a future, inconceivable without a sense of a deep past, linked to legends, stories, ‘folk lore’ of the people. The film indicates that much of what the film dramatizes is now archival material, the living traditions mostly lost in processes of modernisation and westernisation of Buddhism itself. However, Gananath is no melancholy European Jewish intellectual like Walter Benjamin.
The ’dramatis persona’ ‘Gananath’ who comes across in Dimuthu’s film is an intellectual whose scholarly and indeed existential understanding of the tragedy of our post-independence etho-nationalist history, has not dampened his irrepressible sense of humour and a feel for the comic in public life and in the Lecture Theatre. After all, Dionysus presided over the genres of tragedy, comedy and the Satyr plays in the Civic Theatre Festival in Athens, the City Dionysia. And I have no doubt that Gananth has read his favourite thinker Nietzsche’s Birth of Tragedy in the Spirit of Music. But then Gananath has also imbibed the theatrical comic ribald humour and delight in high farce from our robust folk rituals. Two walls of his beautiful home in Kandy are shown decorated with a rare collection of comic-grotesque-scary folk masks (of the Sannyas and Demons) of Lanka, awaiting a museum that would house them. There is a precious group photo of Anthropologists at the famous Folk Art Museum in Bali, in Ubud, where a young Gananath is seen in the company of the legendary Margret Mead and others. I saw a Lankan Demon mask there when I visited the museum and now imagine that Gananath probably arranged for that demon to join his South Asian ‘na yakku’ (kith and kin demons) – this phrase in Sinhala makes me crack up! Gananath has brought both intensity and laughter into the intellectual arena of the academic lecture, making his pedagogic style unforgettable. This film is also a testament to that evanescent, spirited performance of a singular modern Lankan ‘guru’, in the sense of mentor who incites students to learn to think for themselves and strike a path of their own. By his own example he teaches us the irresistible art of critical thinking.
(To be continued)
Features
Sri Lankan Airlines Airbus Scandal and the Death of Kapila Chandrasena and my Brother Rajeewa
The death of Mr Kapila Chandrasena (KC), the former CEO of SriLankan Airlines, caused quite a stir in the country. A few politicians, particularly from the opposition, tried to take advantage of the confusion surrounding his death, whilst social media went into a frenzy, with everyone having a theory as to the cause of death.
Even Transparency International Sri Lanka (TISL), the independent anti-corruption watchdog, issued a public statement urging the Government to ensure a full, transparent, and credible investigation into the circumstances surrounding Kapila Chandrasena’s (KC’s) death. TISL further emphasized that the Government bears a responsibility to protect the integrity of the judicial process and to ensure that individuals connected to high-profile investigations are able to participate in proceedings in a safe and secure environment.
While such concerns are understandable, I strongly believe that it is necessary to await the findings of the magisterial inquiry before reaching conclusions regarding the cause of death. To speculate irresponsibly, particularly to fit pre-existing political beliefs, is unfair not only to the deceased but also to his grieving family and loved ones.
First and foremost, I wish to convey my sincere condolences to the family of KC. I understand personally the trauma and anguish associated with losing a loved one unexpectedly and under tragic circumstances.
My brother’s death
Unfortunately, the death of KC also resulted in renewed interest in the death of my brother, Rajeewa Jayaweera, in June 2020. Some individuals on social media attempted to link his death to the newspaper article he published on the Airbus scandal involving SriLankan Airlines, KC and his wife.
Some people even circulated photographs of my brother’s body at the site of the incident across social media platforms. This was deeply insensitive and extremely distressing to my sisters and me. The loss of a sibling under tragic circumstances is something from which one never fully recovers. It took our family years to come to terms with his passing, and to have those painful images resurfaced in connection with an entirely unrelated event reopened old wounds unnecessarily.
On behalf of my sisters and myself, I wish to state unequivocally that my brother, Rajeewa Jayaweera, took his own life in June 2020 due to personal circumstances. His death had absolutely no connection whatsoever to his writings regarding the Airbus scandal. Neither the Rajapaksas, nor any political actor, nor any state agency was involved in his death. The magisterial inquiry into the matter returned a verdict of suicide.
Those who know me personally are aware of my forthright and combative nature. Had there been even the slightest credible suspicion surrounding my brother’s death, I would never have rested until justice was pursued. Since this was clearly established as a case of suicide, I sincerely hope that those who continue to circulate unfounded theories will finally allow the matter to rest with dignity.
The Sri Lankan Airbus scandal
The alleged payment of a USD 2 million bribe by Airbus SE to a shell company established in Brunei by the wife of a senior SriLankan Airlines official came to light following the approval of a Deferred Prosecution Agreement (DPA) between the UK Serious Fraud Office (SFO) and Airbus SE.
The DPA was approved on January 31, 2020 by Dame Victoria Sharp, President of the Queen’s Bench Division, sitting at the Crown Court in Southwark. The award represented one of the largest global anti-corruption settlements in modern corporate history.
The Airbus investigation by the SFO extended far beyond Sri Lanka. It involved allegations of bribery and corrupt practices linked to aircraft purchases by AirAsia and AirAsia X in Malaysia, SriLankan Airlines, TransAsia Airways in Taiwan, PT Garuda Indonesia, Citilink Indonesia, and military aircraft transactions involving the Government of Ghana.
The approved judgment contained specific references to the SriLankan Airlines transaction (page 12, points 41 to 44). It alleged that Airbus employees, contrary to Section 7 of the UK Bribery Act 2010, failed to prevent bribery involving individuals connected to the airline’s aircraft procurement process between July 2011 and June 2015.
According to the Statement of Facts, Airbus engaged the wife of an individual connected to the aircraft acquisition process through a shell entity described as “Company Intermediary 1”. Airbus employees allegedly offered up to USD 16.84 million in commissions in relation to SriLankan Airlines’ purchase of ten Airbus aircraft and the lease of four additional aircraft. Ultimately, only USD 2 million was allegedly paid.
The judgment further stated that Airbus employees sought to disguise the identity of the beneficial owner behind the intermediary company and misled the United Kingdom Export Finance Agency (UKEF) regarding the intermediary’s qualifications, aviation experience, and role in the transaction.
The smoking gun from Sri Lanka that commenced the UK SFO investigation
The matter became particularly significant because it was the concerns raised by UKEF regarding the SriLankan Airlines intermediary that ultimately triggered the wider SFO investigation into Airbus. UKEF questioned why an individual with little aviation experience and who was domiciled outside Sri Lanka had been engaged as a business partner in such a major transaction.
Airbus reportedly provided misleading and inaccurate responses to those concerns in February 2015. Unsatisfied with the explanations provided, UKEF escalated the matter, which subsequently contributed to the formal investigation launched by the SFO in July 2016.
Ironically, what appears to have been a poorly concealed and amateurishly structured bribe involving SriLankan Airlines ultimately became one of the catalysts for a global corruption investigation that resulted in Airbus paying penalties approaching EUR 4 billion across the United Kingdom, France, and the United States.
Under the settlement approved in the UK, Airbus agreed to pay approximately EUR 991 million into the UK Consolidated Fund, including disgorgement of profits and financial penalties. Simultaneously, French and American authorities imposed additional penalties amounting to nearly EUR 3 billion.
Aircraft procurement and corruption
The Airbus matter once again highlighted a longstanding global reality: aircraft procurement has historically been highly vulnerable to corruption. The purchase of aircraft involves enormous financial values, complex financing arrangements, confidential negotiations, intermediaries, export credit agencies, and political influence. These factors create conditions for improper payments and abuse of authority.
Globally, there have been numerous allegations over several decades involving commissions, hidden intermediaries, and questionable consultancy agreements linked to aircraft purchases by both commercial airlines and governments. It is generally believed that the average commissions paid are between 3% to 5% of the order value.
The cost to Sri Lankan taxpayers
One of the most undesirable aspects of the Airbus affair is the financial burden ultimately borne by ordinary Sri Lankan taxpayers.
In 2015, the Government of Sri Lanka decided to cancel the order for four Airbus A350 aircraft as they were deemed unsuitable. As a consequence of that cancellation, SriLankan Airlines incurred penalties estimated at approximately USD 140 million, equivalent to roughly Rs. 19.2 billion at the time.
While Sri Lankan taxpayers absorbed these enormous losses, the United Kingdom taxpayers benefited financially from the Airbus settlement. The UK Consolidated Fund received almost EUR 1 billion arising from the penalties imposed on Airbus.
The contrast is stark. Sri Lanka suffered substantial financial losses as a result of a transaction tainted by allegations of corruption, while foreign governments received the benefit of the resulting fines and penalties.
The questions raised by my brother
My late brother, Rajeewa Jayaweera, wrote an article about the Airbus scandal in an article published in the Sunday Island on February 16, 2020, titled “SriLankan Airlines Airbus Deal”. In the article, he referred to a SriLankan Airlines Board meeting held on October 27, 2016.
According to his article, Board Minute 7.3 dealt specifically with reports that Airbus was under investigation in Europe for bribery-related offences. Rajan Brito, who was then a director of the airline, reportedly informed fellow board members about the investigations and tabled draft letters intended for Airbus, Rolls-Royce, and AerCap.
Those draft letters reportedly suggested that the aircraft transactions may not have been based solely on commercial considerations and sought information regarding the role of facilitators and intermediaries.
However, according to my brother’s article, Brito’s proposal to send those letters was reportedly ignored on the basis that the airline was negotiating favourable terms to cancel aircraft purchase commitments and that sending such letters might sour relations and disadvantage the airline.
However, my brother believed that the decision not to proceed with Brito’s letters was controversial and highly questionable, and that the airline could have sought the assistance of the PNF (Parquet National Financier) to investigate the deal and seek financial restitution, given that the order was allegedly tainted by corruption, particularly given the emerging evidence of corruption surrounding the transaction.
Even today, an important question remains unanswered: did the Government of Sri Lanka or any subsequent board of SriLankan Airlines seriously attempt to recover the USD 140 million cancellation penalty, along with any inflated amounts paid after the global corruption findings against Airbus became public?
The slow pace of Sri Lankan justice
Following the public release of the UK judgment on January 31, 2020, Sri Lankan authorities moved relatively quickly to initiate legal proceedings against KC and his wife.
On February 4, 2020, arrest warrants were reportedly sought. On February 6, 2020, KC and his wife surrendered to the Criminal Investigation Department (CID) and were remanded until March 4, 2020, when they were released on bail.
The allegations reportedly related to accepting a USD 2 million bribe and engaging in money laundering activities. Press reports also indicated that travel restrictions had been imposed.
However, six years later, the matter still appears unresolved. Based on publicly available information, indictments were reportedly filed before the Colombo High Court in 2022. Since then, several hearings dealing with procedural and preliminary issues have reportedly taken place, but the substantive trial itself has yet to properly commence. With KC now deceased and reports suggesting that his wife may have absconded, the prospects of successfully prosecuting the matter appear increasingly uncertain.
Many Sri Lankans understandably feel frustrated by the slow pace at which corruption-related cases proceed through the judicial system. This frustration is particularly acute where allegations involve politically connected individuals or transactions involving massive losses to the public.
The public perception is that investigations move slowly, prosecutions are delayed for years, and accountability is often ultimately avoided through procedural delays, political changes, or the passage of time.
To be fair, corruption cases involving international financial transactions are inherently complex. They require cooperation between multiple jurisdictions, access to banking records, mutual legal assistance processes, forensic accounting, and substantial documentary evidence. Nevertheless, the extraordinary delays contribute to growing public cynicism regarding the administration of justice.
It is also worth noting that the UK proceedings against Airbus did not publicly identify KC by name. Much of the public discussion in Sri Lanka has therefore relied on local investigations and media reporting rather than the UK judgment itself.
According to information available in the public domain, the alleged funds connected to the USD 2 million payment ultimately found their way into an Australian bank account linked to KC. Given the reputation of Australian authorities for cooperating with international law enforcement investigations, many members of the public expected a faster and more decisive legal process in Sri Lanka.
In that context, a detailed public explanation by the Attorney General’s Department regarding the legal and evidentiary challenges affecting the case may help improve public understanding and confidence.
SriLankan Airlines: A continuing national burden
The Airbus controversy cannot be viewed in isolation from the broader failures surrounding SriLankan Airlines over several decades.
The national carrier has accumulated debts estimated at approximately USD 1.2 billion, equivalent to nearly Rs. 350 billion. This translates to a burden of roughly Rs. 16,000 per Sri Lankan citizen, including millions who have never travelled on the airline.
Successive governments have interfered extensively in the airline’s operations. Political appointments, weak governance, lack of commercial discipline, and poor strategic decision-making have contributed significantly to the airline’s decline.
Far too often, individuals lacking meaningful aviation expertise have been appointed to key board and management positions. Political loyalty has frequently taken precedence over competence and experience.
The decision to terminate the management and ownership partnership with Emirates remains one of the most controversial episodes in the airline’s history. Many industry observers believe that decision alone cost Sri Lanka billions of rupees in lost opportunities and operational deterioration.
Despite repeated financial losses and mounting taxpayer burdens, very few individuals have ever been held accountable for the disastrous decisions that contributed to the airline’s decline.
The current Government faces an unavoidable reality. SriLankan Airlines cannot continue indefinitely as a financially unsustainable state enterprise funded by taxpayers already struggling under severe economic hardship. Decisions regarding the future of the airline must be guided by commercial reality rather than political ideology or emotional nationalism.
Ultimately, the Airbus scandal is not merely about one individual or one alleged bribe. It reflects deeper structural weaknesses involving governance, political interference, accountability, and institutional failure within Sri Lanka.
Sadly, a relatively young man has now lost his life amidst these events and controversies. Regardless of the allegations against him, that remains a human tragedy. At the same time, the country must continue to demand transparency, accountability, and institutional reform so that such scandals are never repeated.
(The views and opinions expressed in this article are solely those of the author and do not necessarily reflect the policy or position of any organization or institution with which the author is affiliated).
By Sanjeewa Jayaweera
Electronic or digital financial fraud is the current, extremely distasteful description of a blight that has hit the entire globe; a menace that is perpetrated through an unbelievable labyrinth of interconnected dishonourable and nasty manoeuvres. In an era where our financial lives are increasingly becoming digital, the “perfect financial crime” no longer requires a getaway car. It just needs a high-speed internet connection and stupendously brilliant, depraved and Machiavellian minds.
Modern scams have advanced far beyond the poorly spelt emails of the past. They are now extremely sophisticated operations exploiting psychological manipulation and deep-fake technology. Financial fraud has evolved from simple street-level deception into a complex, multi-billion-dollar industry. It has been manipulated through many different currencies in different parts of the world. In Sri Lanka, the landscape of scams has shifted from traditional “pyramid” schemes to sophisticated digital heists and institutional bond scandals that threaten the very fabric of our national economy. From an international outlook, financial fraud is becoming increasingly transnational. Sri Lanka is currently under intense scrutiny by the FATF (Financial Action Task Force). Sri Lanka falling onto the “Grey List” again would have severe repercussions, potentially causing international banks to suspend payments to the island, severely upsetting our exporters.
The financial fraud profile of Sri Lanka has gone from “Bonds” to “Glitches”. Our country has been rocked by high-profile financial irregularities that serve as a stark warning about institutional integrity. First was the Treasury Bond Scandal. Often cited as the largest financial scam in the nation’s history, the Central Bank bond issuance of 2015 highlighted the risks of Insider Trading and the manipulation of government securities. The fallout cost the public billions of rupees, demonstrating how high-level collusion can bypass traditional safeguards.
The recent problem where the Treasury remitted a very large amount of foreign currency to a different portal to which money should not have been sent is a special type of Financial Fraud problem that seems to have been instigated by a deceptive email. It is under investigation at present, and it appears that it is the money that had been earmarked for foreign debt reconciliation. It is the taxpayers’ money that has been allowed to be swindled by unscrupulous crooks.
Then there is the National Development Bank (NDB) “Glitch” Controversy.
The entire banking sector was shaken to its roots by reports of a massive multi-billion-rupee fraud at the NDB. This incident, often referred to in local circles as “The Glitch,” involved the alleged diversion of funds through a sophisticated manipulation of the bank’s internal accounting systems.
Then there are the perceived Guardians, who often serve as Whistleblowers. The fight against such deep-seated corruption rarely begins with a regulator; it often starts with an individual. It is just someone who smells a rat. Maya Senanayake, a forensic expert at NDB, has emerged as a symbol of integrity in this landscape by identifying anomalies that others chose to ignore. Whistleblowers like Senanayake face immense personal and professional risks. Their role is a “Herculean effort”, very often battling institutional stonewalling to bring the truth to light. Without such individuals, “Suspense Account” spikes and “shell-company diversions” would remain invisible to the public eye.
Having mentioned just two of the buzz phrases in circulation, given in Italics above, it is pertinent to provide definitions for some of these phrases that are being bandied about very frequently in articles on the main subject of this article.
· SCAM – It is a fraudulent scheme or deceptive act performed by an individual or group to trick a victim into giving up something of value, typically money, personal information, or assets. It is a blatant lie or a misrepresentation of the truth. Unlike theft (where something is taken by force), a scam usually involves the victim “willingly” handing over assets because they believe the fraudster’s story. Scams often rely on psychological manipulation, such as creating a sense of urgency, fear, or the promise of a “too good to be true” reward.
· HACKERS –
The term has evolved significantly and carries different meanings depending on the context. In the broadest sense, a hacker is someone who uses technical skills to overcome a problem or bypass a system’s limitations. The cybersecurity industry generally classifies hackers by their intent, often using a “hat” colour system.
The White Hat Hackers are an ethical group that is hired to detect vulnerabilities. They are legal and helpful as they improve security by reporting bugs.
The Black Hat Group are cybercriminals who break into systems illegally. They are malicious, steal data, plant malware, or disrupt services.
The Grey Hats Individuals who may break laws to access a system, but without malicious intent. They are individuals who might find a bug without permission and then offer to fix it for a fee.
· MONEY LAUNDERING – It is the process of “cleaning” illicitly-earned money by passing it through complex bank transfers or commercial transactions.
· TREASURY BOND –
A government debt security that provides a fixed interest rate. Manipulating these affects the nation’s debt and interest rates.
· WHISTLEBLOWER –
It is an “insider” who reports and even makes public, concealment of illegal or unethical activities within an organisation to the public or relevant authorities.
· SUSPENSE ACCOUNT –
A temporary account used to hold funds while their final destination is determined. These are frequently used in fraud to “hide” money during transfers.
· SHELL COMPANY –
No., NO…, it is not the Shell Company that deals with fuel. This terminology refers to a company that exists only on paper and has no active business operations. It is very frequently used to obscure the identity of those moving money. They become “Ghosts”.
· FORENSIC AUDIT –
An examination of financial records to find evidence that can be used in a court of law or for legal proceedings.
When one examines some of these frauds and scams, it becomes clear that at the bottom of the distasteful occurrences lie systemic inadequacies. Scrupulous attention to all details of financial transactions, trustworthy and fool-proof systems dealing with financial transactions, utmost vigilance and a very high degree of suspicion are the incontrovertible needs of the hour. The powers-that-be in all things that deal with financial transactions must consist of people with unblemished honesty, unbridled integrity and honour.
International best practices now emphasise a shift from “rules-based” to “risk-based” oversight, even going to the extent of utilising Artificial Intelligence (AI) to detect suspicious patterns in money laundering and financial fraud that a human eye might miss.
For individuals and the general public, the Three Golden Rules for Protection are as follows”
· Demand Transparency:
Whether you are an investor or a depositor, always ask for the audited financial statements of the institution.
· Verify the Chain:
In government securities, ensure you are dealing through registered primary dealers.
· Support Protections:
Advocate for stronger Whistleblower Protection Acts to ensure that those who speak the truth are not penalised by the system they seek to save.
The trick is to protect ourselves from the Invisible Thief by protecting ourselves from Modern Scams. Here is a breakdown of the most prevalent threats today and how to safeguard your assets.
A. The “Urgent Authority” Tactic
Scammers often impersonate trusted institutions such as banks, financial institutions, tax offices, or law enforcement. They create a sense of artificial urgency, claiming your account has been compromised or you owe an immediate fine.
· The Red Flag: Any request to move money to a “safe account” or pay via untraceable methods like gift cards or cryptocurrency.
· The Defence:
Hang up immediately or delete the message if it is on email. Contact the institution using a verified phone number from their official website or the back of your bank card to check the veracity of the request.
B. Investment and “Get Rich Quick” Schemes
With the rise of digital assets, “pig butchering” scams have become rampant. Fraudsters build a relationship with the victim over weeks (the “fattening”) before suggesting a “guaranteed” investment opportunity in crypto or forex (the “slaughter”).
· The Red Flag: Returns that consistently outperform the market with “zero risk.”
· The Defence:
If an investment opportunity sounds “too good to be true”, it almost always is. Professional financial advisors do not solicit clients via WhatsApp or dating apps.
C. Phishing and Smishing (SMS Phishing)
These are deceptive messages designed to steal login credentials. You might receive a text stating a package delivery failed, or your Netflix subscription has lapsed, followed by a link to a “login” page that looks identical to the real thing.
· The Red Flag: Unusual URLs (e.g., wellsfarg0.net instead of wellsfargo.com) and unexpected attachments.
· The Defence:
Never click links in unsolicited messages. Use Multi-Factor Authentication (MFA) on all sensitive accounts; even if a thief gets your password, they won’t get the secondary code.
4. The AI Impersonation (The Grandparent Scam)
Advancements in AI voice cloning allow scammers to mimic the voice of a loved one in distress. They may call claiming to be in a car accident or legal trouble, begging for immediate funds.
· The Red Flag: High emotional pressure and a demand for secrecy.
· The Defence:
Establish a “family password” – a unique word or phrase only your inner circle knows. If the caller cannot provide it, they are not who they say they are.
The Three Golden Rules for Financial Safety are
· Slow Down and Do Not Get Frightened:
Scammers rely on panic. Taking five minutes to think or consult a friend usually breaks the spell of the scam. It is also important to realise that some scammers try repeatedly.
· Verify the Source:
Never trust Caller ID, as numbers can be easily “spoofed” to look local or official.
· Protect Your Data:
Be wary of how much personal information you share on social media. Scammers use these details to make their impersonations more convincing.
Your bank will NEVER EVER ask for your Personal Identification Number (PIN), your Account Password, One-Time-Password (OTP) or request you to transfer money to an entirely new, unknown account. If any such request comes, do not fall for it and immediately contact the institution through their standard publicised telephone lines to check on the veracity of the request.
If you suspect you have been targeted, report it to the bank or financial institution, your local authorities and the legal investigative portals…, IMMEDIATELY.
(Some of the material presented
in this article was extracted with the help of AI.)
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.
The passing of Professor M S M Mookiah is a great loss to the National Peace Council of Sri Lanka and to all who knew him. He was a steadfast supporter of our mission of peacebuilding and our commitment to inclusion and justice for all communities. Since 2006 he has served loyally as a member of the NPC Governing Council and Board, bringing to our work the benefit of his long experience in public life and academia. He believed deeply in the possibility of healing divisions through dialogue and understanding. What gave him satisfaction was participation, service, and the opportunity to contribute to a better future.
Professor Mookiah was an alumnus of the University Peradeniya, a Commonwealth Scholar at the University of Wales, Institute of Science and Technology, Cardiff and returned to Peradeniya and served and Head Geography at the University of Peradeniya. Subsequently he served as Vice Chancellor of Eastern University, Sri Lanka and later as a member of the Public Service Commission of Sri Lanka. He carried these responsibilities with dignity and humility. Even after retirement, there was nothing he enjoyed more than travelling to distant parts of the country to meet people and discuss the challenges of reconciliation and post war reconstruction. He believed strongly in dialogue, coexistence, and the possibility of building a more just society focusing on subjects such as Pluralism, Transitional Justice, Social Cohesion and Reconciliation.
His scholarly contributions were not merely academic but deeply rooted in social justice. He acted as a catalyst and inspiration for thousands of students, particularly helping students from Hill Country enter higher education. He mentored thousands of students and stood as a primary source of inspiration for students from Hill Country to break barriers and enter the sphere of higher education. He remained deeply loyal to the hill country where he was born and to the Malaiyaha Tamil community whose advancement he quietly supported throughout his life.
He understood the hardships faced by plantation families and the barriers confronting young people seeking higher education. One of his most meaningful contributions was the scholarship scheme he initiated in 2014 together with his brother Dr S. Kanapathyraja. Through the support of the Rotary Club of Carmarthen in Wales and later other well-wishers abroad, the scheme enabled university students from plantation communities to pursue higher education. It continues to this day and stands as a lasting part of his legacy.
Professor Mookiah was also a warm and gracious friend. He and his wife welcomed us into their home with generosity and kindness and shared the chocolates his sons brought when they visited from abroad. In later years he spent long periods with family in Switzerland, the United States, and India, where his ashes now lie. But his life’s work belongs to Sri Lanka, to its universities, to the students he inspired, to the communities he served, and to the cause of peace and reconciliation to which he remained committed throughout his life. His presence will remain with us at NPC in his work of peacebuilding, in the scholarship scheme he helped create, and in the memories of all who had the privilege of knowing him.
We offer our prayers for his soul to rest in peace and extend our heartfelt condolences to his family, friends, and the thousands of students grieving this great loss.
By National Peace Council of Sri Lanka
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