Opinion
AYU– A Review
This is one of the most enigmatic of Sinhala films that I have seen. I had to see it twice to understand the rationale of the non-linear narrative and the developing plot. It moves on at least two planes – one, the straight-forward storyline and the other, the surreal presence of Ayu, the little girl who titles the film.
First for the story. A young doctor, Nishmi, is caught up in a dissatisfying marriage with a tour operator who is hardly at home. She is uneasy about his regular absences from home and disturbed about the foreign feminine voices she hears in the background whenever she phones him and his postponements about when he is coming home. She is not at all close to her widowed mother who seems to visit her often. The mother, caring as most mothers are, steeped in Buddhist cultural traditions, is nevertheless an annoying presence in the apartment. Her Buddhist piousness seems to annoy Nishmi. As the story develops, we come to realise that the mother is worried about Nishmi and wants her to attend a Bodhi Pooja she has arranged. It was somewhat later that we became aware of Nishmi’s serious illness and the appeal to the spiritual by the mother is because Nishmi is afflicted with HIV.
The flashforward to Nishmi going for a night out on the beach is sudden and leaves us somewhat bewildered. The first assumption is that she seems to have decided that she needs some excitement for her lonely life with the husband away. The way she readily (too readily) and coyly, befriends the beach boy Sachin, makes us wonder whether she is really in it for a good time – in vengefulness for the possible infidelities of her husband with foreign women.
The first turning point in the film comes with her discovery that she is pregnant and her decision to go all the way to Ella where her husband is on a group tour. She meets with an accident, and we find her in hospital with multiple injuries and bleeding heavily. The outcome is that she loses her pregnancy and is wheelchair bound.
The fact that she has had to have a blood transfusion is not clearly revealed at first. Later, she is found positive for HIV. She reacts with fury at the husband whom she suspects to have given her the virus through his ‘affairs’ with multiple foreign women. There is a severe showdown, and she insists that the husband leaves the house.
Nishmi goes through serious depression and loss of will to live knowing that her days are numbered. We see her gulping a handful of pills with her mother pleading outside the closed door. But we are not sure whether she is not willing to undergo immediate treatment that is now available, or whether the complete breakdown of her marriage makes her suicidal, or whether she is unaware of modern treatments. But we must dismiss the last possibility as, surely, she is a doctor.
I am left wondering whether she is unaware of her illness when she frolics with the beach boy and a growing warmth and intimacy develop between her and Sachin. Because we get to know that by this time, she is aware of her illness. The contrasting juxtaposition of her depression and her sense of joy in the presence of Sachin is not easy to unravel. I still can’t.
The next twist in the narrative comes with a phone call from her husband – who still proclaims his innocence and his love and loyalty to Nishmi – in which he gleefully announces that “It is negative” with a sense of being vindicated of her accusations. It takes a few moments before we realise that he is referring to an HIV test he has done. It is then that Nishmi’s attention turns to the blood donation she received during the accident. She goes looking to find who the donor is.
Let me digress a bit at this point.
I am aware of dramatic/artistic/cinematic license to deviate from the real world for narrative effect. The medical lapses observed in the film are stated here not to devalue this excellent film in any way. I must make a few observations in this regard. It seems that Sachin as a donor has escaped detection as a HIV carrier at several ‘checkpoints’ in the process adopted during blood donations. The lengthy and detailed questionnaire and the counselling interview before the donation would have shown that Sachin, as a beach boy with a highly probable history of multiple sex partners would have been at high-risk and his attempt at voluntary donation should have been rejected at the outset. Unless he lied in the questionnaire and the interview – which is informed in writing to donors as a punishable offence. All blood is serologically tested in Sri Lanka for HIV, Hepatitis B and C, syphilis and malaria.
I presume that it is neither irony nor a coincidence, that Nishmi is a paediatrician and she contracts HIV through a blood donation. The basis of this story has close similarities to an event in the past. Perhaps the seed of the story for the film comes from there.
On a dreary November day in 1995, Dr. Kamalika Abeyratne, Consultant Paediatrician, Lady Ridgeway Teaching Hospital, Colombo, her husband Dr. Micheal Abeyratne, Paediatric Surgeon and their son were travelling on the Galle Road for a medical meeting. The car skidded on a slippery road and hit a concrete post and Dr. Kamalika was badly injured. She was given two pints of blood at Karapitiya and 34 blood transfusions at SJP hospitals. Six months later she was found to be positive for HIV. But then, the procedure for detection of HIV in blood donors was not fully established.
Whereas it is still possible that a HIV positive donor (false negative) can go undetected in serological testing, it is extremely rare today and they are thoroughly investigated. From Sachin’s character, where we find an innate humanism and an understanding of life and its mysteries, we may dismiss the possibility of him being a vengeful donor who deliberately donates blood under false pretexts to spread the disease. Such instances of vengeful donations are known the world over and Sri Lanka as well.
The donor of a positive transfusion transmission of HIV can be traced and followed up. But as shown in Ayu, there is still no definitive provision in Sri Lanka for the victim to be informed of the identity of the donor. Under the circumstances, why Sachin, being a high-risk donor remained undetected and not rejected as a donor, is cinematic license for dramatic effect and therefore, understandable.
Returning to the film, we come to realise that the identity of Sachin as the donor was given to Nishmi surreptitiously by an obliging doctor-colleague hastily written on a scrap of paper. It is then that we are shown how Nishmi goes in search of this donor and discovers Sachin and why she deliberately befriends him. The reason behind her going to beach nights is understood only at that point in the film.
There are many moments that Nishmi is reflective of life and talks about the indefinite destinies of individuals caught in the vicissitudes of life, and the metaphor of the endless sea comes into good effect. The paper boat that she builds also indicates the fragility of life in a mighty sea of random circumstance. She tells Sachin – “We are in the same boat”. But we come to realise later, that the boat carries critically important messages that connect critical points in the narrative – Sachin’s name and address given by the doctor and Sachin’s last testament which Nishmi reads while Sachin’s body is taken out of the church as the film slowly moves towards its conclusion.
Now, we come to the surreal that takes the film transcends a simple tragic love story to become a cinematic masterpiece. Who is ‘Ayu’ and what is she doing in the film? Why is she central to the film for it to be titled after her? I concluded, after much thought, that she doesn’t exist physically. Then, how do we see her? She is obviously a metaphor. Metaphor for what?
In the film, our first meeting with her is when Ayu is on the beach with a childhood toy that spins in the wind (bambare) which is later seen in the water damaged and being washed away in the waves. This toy could be symbolic of the cycle of life – the samsaric journeys that we traverse in Buddhist mythology. Is this opening a grim reminder – a metaphor – of the theme that permeates the film?
Of lives caught up in this cycle; of wasted youth? We come to understand that this film hangs on the Buddhist philosophy of the four sublime states – Metta, Karuna, Muditha and Upekka and the hoary traditions of Sinhala Buddhist culture.
We next see Ayu when Nishmi is doing her ward round in hospital, and she/we observe an empty bed with a bed sheet carelessly left behind. In clinical experience, when we see an empty bed, the first thought that rushes to our minds is death. A patient has died and has been removed to the mortuary. Only thereafter, on inquiry might we be told that the patient has been taken for investigations or else, just gone to the toilet. But death hangs there in that image until we find the occupant of that bed, Ayu, sitting by herself in an adjacent room. Does Ayu depict Nishmi’s loneliness – feeling alone, uncared for and as bewildered as a child whose grandmother has not come to see her?
While we see the developing relationship between Nishmi and Sachin, with moods fluctuating from joy to melancholy and uncertainties and the ‘slings and arrows of outrageous fortune’, a distinctly ‘Bollywoodian’ scene confronts us. Rain, wet clothes, gloom and dusk descending into night, cuddling closely in the cold for warmth in an isolated tree-hut in a desolate nowhere, leaves us as voyeurs of a close intimacy. As morning breaks, Nishmi suddenly observes Ayu skipping down the path. Nishmi’s joyous reaction is consonant with the happy demeanor of Ayu, but Ayu is far more subdued. Obviously, Nishmi is overjoyed with the outcome of that night. Sachin comes down and sees Ayu for the first time.
Ever since, Ayu has taken a role that connects Nishmi and Sachin to each other. Every following scene has the threesome together – on the beach and on the train. The train symbolizes the passage of time and Ayu watching the passing scenery in silent contemplation tells us that Nishmi and Sachin are now linked in life with Ayu the child – as a symbol of the little time – ayu’ (life) left for them. It is nevertheless a happy time of togetherness with Ayu holding their hands and ‘connecting’ Nishmi and Sahin to each other. They are bound together to the limited time of ‘ayu’ left – denoted by the little child that is Ayu.
The complete absence of emotion at all times in Ayu’s face, gradually leaves us with a frightful foreboding. We come to realise that Ayu is just a timekeeper. Ayu is the personification of time. The foreboding intensifies in the hospital scene where Sachin is seriously ill. Ayu walks in alone (Nishmi is not to be seen) and looks at Sachin and seems to know what he wants. She deliberately slowly opens the bedside drawer and takes Sachin’s purse almost on cue – knowing what Sachin wants and gives it to him. He takes out the small paper boat and gives it to her. We see a close up of the crumpled bed sheet as the waves of the sea and Ayu’s hand taking the boat on the crests and troughs of it. The boat is facing rough seas. Suddenly, again as in the early scene in the hospital ward, we are chillingly confronted with the symbolism of Ayu as death. Time is up to take Sachin away. Later, we see Ayu in the funeral scene with Nishmi. One gone, one to go.
And in the final scene we see Nishmi and Ayu in a boat in still waters and we hear Nishmi’s words in the background where we come to understand that Nishmi wills to live and will take treatment. She veers the boat and changes direction – and we see in that instance, that Ayu is no longer on the boat. We are left at the end of the film with a ray of hope that all is not lost.
I find this film to be extremely cerebral and visually rewarding. The direction and cinematography by this young team is exceptional. The glimmering lights on the receding waves on the beach, the fireworks in the dark as Nishmi walks drunkenly on the beach, the clarity of the contrasts in the colour palette, vivid use of close ups strategically of faces, shows a super mastery of the cinematic medium.
Jagath Manuwarna is excellent in giving life in a very realistic way to a beach boy. He seems to have endured a pierced eyebrow to add to the authenticity of the character. I first saw him in his own directorial debut Rahas Kiyana Kandu (whispering Mountains) in which he was the main actor as well. It too was a new genre. And he was exceedingly good there too.
Sandra Mack in her first cinematic role, acts with great feeling and maturity. The full spectrum and nuances of emotion demanded of her is dealt with exceptional finesse and subtlety as any veteran would have. What a great find for Sinhala cinema!
by Susirith Mendis ✍️
(susmend2610@mail.com)
Opinion
Remembering Cedric, who helped neutralise LTTE terrorism
Salute to a brave father-son
Cedric Martenstyn was a very affluent man. He owned a house in Colombo 7, valuable properties throughout the country, vehicles / speed boats and ran the lucrative business of importing Johnson and Evinrude Outboard Motors (OBM) and sold them to local fishermen and businessmen.
Cedric was the local agent for the OBMs, which were known for reliability and after-sales service, and among his customers were humble fishermen. He was fondly known as Sudu Mahattaya “(white Gentleman) by humble fishermen and he would often travel in his double cab across the country to meet his customers and solve their problems.
He had a loving wife and children. He was an excellent scuba diver, member of Sri Lanka Navy Practical Pistol Firing team and his knowledge of wildlife and reptiles was amazing.
A member of the Dutch Burgher community of Sri Lanka, he was a true patriot, who volunteered to protect country and people from terrorists. An old boy of S. Thomas’ College, Mount Lavinia, he was an excellent sportsman.
The founding father of Sri Lanka Army Commando Unit, Colonel Sunil Peris, was his classmate at S.Thomas’.
I first met Cedric when I was a very junior officer at Pistol Firing Range at Naval Base, Welisara. I helped him catch a poisonous snake in the Range. I think he carried that snake home in a bottle! That was the type of person Cedric was!
We became very close friends as we both loved “guns and fishing rods”. His experience and tactics in angling helped me catch much bigger Paraw (Trevallies) in the Elephant Rock area at the Trincomalee harbour. He was a dangerous man to live with at Trincomalee Naval Base wardroom (officers’ mess), because he had various live snakes kept in bottles and fed them with little frogs!
Even though he was a keen angler, he was keen to conserve endangered species both on land and in water. He spent days in Horton Plains and the Knuckles Mountain Range streams to identify freshwater species in Sri Lanka. Did you know there is an endangered freshwater fish species he found in Horton Plains and Knuckles Mountain Range has been named after him?
Feeding of snakes was an amusement to all our stewards at the wardroom at that time! They all gathered and watched carefully what Cedric was doing, keeping a safe distance to run away if the snake escaped. Our Navy stewards dare to enter Cedric’s cabin (room) at Trincomalee wardroom (officers’ mess), even keeping his tea on a stool outside his cabin door. One day pandemonium broke in the officers’ mess when Cedric announced that one snake escaped! We never found that snake, and that was the end of his hobby as the Commander Eastern Naval Area, at that time, ordered him to ” get rid of all snakes! Sadly, Cedric released all snakes to Sober Island that afternoon.
Cedric was a volunteer Navy officer, but still joined me (he was 47 years old then) to help SBS trainees (first and second batch) on boat handling and OBM maintenance in 1993, when I raised SBS. It was exactly 31 years ago!
The Arrow Boat
Being an excellent speed boat race driver and boat designer, he prepared the blueprint of the first “18-foot Arrow Boat” and supervised building it at a private Boat Yard in 1993. This 18- foot Arrow Boat was especially designed to be used in the shallow waters of the Jaffna lagoon, fitted 115 HP OBMs, and with two weapons he recommended; 40mm Automatic Grenade Launcher (AGL) and 7.62×51 mm General Purpose Machine Guns (GPMGs). In no time, we had highly trained and highly motivated four SBS men on board each Arrow Boat at Jaffna lagoon, and they were very effective.
Same hull (deep V hull) developed during the tenure of Admiral of the Fleet Wasantha Karannagoda, as Commander of the Navy, by Naval architects, with knowledge-gained through captured LTTE Sea Tiger boats, designed 23- foot Arrow Boats and implemented the “Lanchester Theory” (theory of battle of attrition at sea in littoral sea battles) to completely nullify LTTE’s superiority which it had gained with small craft and deadly suicide boats.
Thank you, the Admiral of the Fleet for understanding the importance of Arrow Boat design and mass production at our own boatyard at Welisara. Karannagoda, under whom I was fortunate to serve as Director Naval Operations, Director Maritime Surveillance and Director Naval Special Forces during the last stages (2006/7) of the Humanitarian Operations, always used to tell us “You cannot buy a Navy- you have to build one”! Thank you, Sir!

Cedric craft display at Naval Museum, Trincomalee
The Hero he was
When I was selected for my Naval War Course (Staff Course) conducted by the Pakistan Navy Staff College at Karachi, Pakistan, (now known as Pakistan Navy War College relocated at Lahore), Cedric took over the command (even though he was a VNF officer) as Commanding Officer of SBS.
Being one of the co-founders of this elite unit, he was the most suitable person to take over as CO SBS. He was loved by SBS officers and sailors. They were extremely happy to see him at Kilali or Elephant Pass, where SBS was deployed during a very difficult time of our recent history – fighting against terrorists during the 1996-97 period.
Motivated by father’s patriotism, his younger son, Jayson, who was a pilot working in the UK at that time, came back to Sri Lanka and joined the SLAF as an volunteer pilot to fly transport aircraft to keep an uninterrupted air link between Palaly (Jaffna) and Ratmalana (Colombo). Sometimes Jayson flew his beloved father on board from Palaly to Ratmalana. Cedric was extremely happy and proud of his son.
Tragically, young Jayson was killed in action in a suspected LTTE Surface-to-Air missile attack on his aircraft. Cedric was sad, but more determined to continue the fight against LTTE terrorists. He would also lead the rescue and salvage operation to identify the aircraft wreckage his son flew in. The then Navy Commander advised him to demobilise from VNF and look after his grieving family or join Naval Operations Directorate and work from Colombo which he vehemently refused. When I called him from Pakistan to convey my deepest condolences, he said, he would look after the “SBS boys”, he had no intention of leaving them alone at that difficult hour of our nation. That was Cedric. He was such a hero—a hero very few knew about!
The young officers, and sailors in SBS were of his sons’ age, and Cedric would not leave them even when he was facing a personal tragedy. He was a dedicated and courageous person.

Scientific name: Systomus Martenstyni
English name : Martenstyn’s Barb
Local name: Dumbara Pethiya
Sadly, like many who served our nation and stood against terrorists, Cedric would go on to be considered Missing In Action (MIA) following a helicopter crash off the seas of Vettalikani with Lt. Palihena (another brave SBS officer- KDU intake). He was returning to Point Pedro after visiting the SBS boys at Elephant Pass, Jaffna.
Cedric and his son, Jayson, will go down in history as a brave father-son duo who paid the supreme sacrifice for the motherland. MAY THEY REST IN PEACE ! Salute!
Commander Martenstyn was considered missing in action (MIA) on 22 January 1996 in the sea off Vettalaikerni, while returning to Palaly Air Force Base in an SLAF helicopter when it was lost to enemy fire. He was returning from visiting an SBS detachment in Elephant Pass near the Jaffna Lagoon. Considering his contribution to the war effort, his gallentry and valour in fighting the enemy, and his steadfast service to the Sri Lanka Navy in manufacturing Arrow Boats, and training the SBS, all SLN Arrow Boats were renamed ‘Cedric’ on his 70th Birthday.
(The writer is former Chief of Defence Staff and Commander of The Navy, and former Chairman of the Trincomalee Petroleum Terminals Ltd.)
By Admiral Ravindra
C Wijegunaratne
(Retired from Sri Lanka Navy)
Former Chief of Defence Staff and Commander of the Sri Lanka Navy,
Former Sri Lanka High Commissioner to Pakistan
Opinion
History of St. Sebastian’s National Shrine Kandana
According to legend, St. Sebastian was born at Narbonne in Gaul. He became a soldier in Rome and encouraged Marcellian and Marcus, who were sentenced to death, to remain firm in their faith. St. Sebastian made several converts; among them were master of the rolls Nicostratus, who was in charge of prisoners, and his wife Zoe, a deaf mute whom he cured.
Sebastian was named captain in the Roman army by Emperor Diocletian, as by Emperor Maximian when Diocletian went to the east. Neither knew that Sebastian was a Christian. When it was discovered that Sebastian was indeed a Christian, he was ordered to be executed. He was shot with arrows and left to die but when the widow of St. Castulas went to recover his body, she found out that he was still alive and nursed him back to health. Soon after his recovery, St. Sebastian intercepted the Emperor; denounced him for his cruelty to Christians and was beaten to death on the Emperor’s order.
St. Sebastian was venerated in Milan as early as the time of St. Ambrose. St. Sebastian is the patron of archers, athletes, soldiers, the Saint of the youths and is appealed to protection against the plagues. St. Ambrose reveals that the parents that young Sebastian were living in Milan as a noble family. St. Ambrose further says that Sebastian, along with his three friends, Pankasi, Pulvius and Thorvinus, completed his education successfully with the blessing of his mother, Luciana. Rev. Fr. Dishnef guided him through his spiritual life. From his childhood Sebastian wanted to join the Roman army. With the help of King Karnus, young Sebastian became a soldier and within a short span of time he was appointed as the Commander of the army of King Karnus. The Emperor Diocletian declared Christians the enemy of the Roman Empire and instructed judges to punish Christians who have embraced the Catholic Church. Young Sebastian, as one of the servants of Christ, converted thousands of other believers into Christians. When Emperor Diocletian revealed that Sebastian had become a Catholic, the angry Emperor ordered for Sebastian to be shot to death with arrows. After being shot by arrows, one of Sebastian supporters, Irane, treated him and cured him. When Sebastian was cured he went to Emperor Diocletian and professed his faith for the second time disclosing that he is a servant of Christ. Astounded by the fact that Sebastian is a Christian, Emperor Diocletian ordered the Roman army to kill Sebastian with club blows.
In the liturgical calendar of the Church, the feast of the St. Sebastian is celebrated on the 20th of January. This day is indeed a mini Christmas to the people of Kandana, irrespective of their religion. The feast commenced with the hoisting of the flag staff on the 11th of January at 4 p.m. at the Kandana junction, along the Colombo-Negombo road. There is a long history attached to the flag staff. The first flag staff, which was an areca nut tree, 25 feet tall, was hoisted by the Aththidiya family of Kandana, and today their descendants continue hoisting of the flag staff as a tradition. This year’s flag staff, too, was hoisted by the Raymond Aththidiya family. Several processions, originating from different directions, carrying flags, meet at this flag staff junction. The pouring of milk on the flag staff has been a tradition in existence for a long time. The Nagasalan band was introduced by a well-known Jaffna businessman that had engaged in business in Kandana in the 1950s. The famous Kandaiyan Pille’s Nagasalan group takes the lead, even today, in the procession. Kiribath Dane in the Kandana town had been a tradition from time immemorial.
According to available history from the Catholic archives and volume III of the Catholic Church in Sri Lanka, the British period of vicariates of Colombo, written by Rev. Ft. Vito Perniola SJ, in 1806, states that the British government granted the freedom of conscious and religion to the Catholics in Ceylon and abolished all the anti-Catholic legislation enacted by the Dutch.
The proclamation was declared and issued on the 3rd of August 1796 by Colonel James Stuart, the officer commanding the British forces of Ceylon stated “freedom granted to Catholics” (Sri Lanka national archives 20/5).
Before the Europeans, the missioners were all Goans from South India. In the year 1834, on the 3rd of December, XVI Gregory the Pope, issued a document Ex Muwere pastoralis ministeric, after which the Ceylon Catholic Church was made under the South Indian Cochin diocese. Very Rev. Fr. Vincent Rosario, the Apostolic Vicar General, was appointed along with 18 Goan priests (The Oratorion Mission in Sri Lanka being a history of the Catholic Chruch 1796-1874 by Arthur C Dep Chapter 11 pg 12). Rev Fr. Joachim Alberto arrived in Sri Lanka as missionary on the 6th of March 1830 when he was 31 years old and he was appointed to look after the Catholics in Aluthkuru Korale, consisting Kandana, Mabole, Nagodaa and Ragama. There have been one Church built in 1810 in Wewala about three miles away from Kandana. The Wewala Chruch was situated bordering Muthurajawela which rose to fame for its granary. History reveals that the entire area was under paddy cultivation and most of them were either farmers or toddy tappers. History further reveals that there has been an old canal built by King Weera Parakrama Bahu. Later it was built to flow through the Kelani River, and Muthurajawela, up to Negombo, which was named as the Dutch Canal (RL Brohier historian). During the British time this canal was named as Hamilton Canal and was used to transport toddy, spices, paddy and tree planks of which tree planks were stored in Kandana. Therefore, the name Kandana derives from “Kandan Aana”.
Rev. Fr. Joachim Alberto purchased a small piece of land, called Haamuduruwange watte, at Nadurupititya, in Kandana, and put up a small cadjan chapel and placed a picture of St. Sebastian for the benefit of his small congregation. In 1837, with the help of the devotees, he dug a small well where the water was used for drinking and bathing and today this well is still operative. He bought several acres of land, including the present cemetery premises. Moreover, he had put up the Church at Kalaeliya in honour of his patron St. Joachim where his body has been laid to rest according to his wish of the Last Will attested by Weerasinghe Arachchige Brasianu Thilakaratne. Notary Public, dated 19th July 1855. The present Church was built on the property bought on the 13th of August 1875 on deed no. 146 attested by Graciano Fernando. Notary Public of the land Gorakagahawatta Aluthkuru Korale Ragam Pattu in Kandana within the extend ¼ acre from and out of the 16 acres. According to the old plan number 374 made by P.A. H. Philipia, Licensed surveyor on the 31st of January 195, 9 acres and 25 perches belonged to St. Sebastian Church. However, today only 3 acres, 3 roods and 16.5 perches are left according to plan number 397 surveyed by the same surveyor, while the rest had been sold to the villagers. According to the survey conducted by Orithorian priest on the 12th of February 1844 there were only 18 school-going Catholic students in AluthKuru Korale and only one Antonio was the teacher for all classes. In 1844 there was no school at Kandana (APF SCG India Volume 9829).
According to Sri Lanka National Archives (The Ceylon Almanac page 185) in the year 1852 there were 982 Catholics Male 265, female 290, children 365, with a total of 922. According to the census reports in 2014, prepared by Rev. Ft. Sumeda Dissanayake TOR, the Director Franciscan Preaching group, Kadirana Negombo a survey revealed that there are 13,498 Catholics in Kandana.
According to the appointment of the Missionaries in the year 1866-1867 by Bishop Hillarien Sillani, Rev. Fr. Clement Pagnani OSB was sent to look after the missions in Negoda, Ragama, Batagama, Thudella, Kandana, Kala Eliya and Mabole. On the 18th of April 1866, the building of the new Church commenced with a written agreement by and between Rec. Fr. Clement Pagnani and the then leaders of Kandana Catholic Village Committee. This committee consisted of Kanugalawattage Savial Perera Samarasinghe Welwidane, Amarathunga Arachchige Issak Perera Appuhamy, Jayasuriya Arachchige Don Isthewan Appuhamy, Jayasuriya Appuhamylage Elaris Perera Muhuppu, Padukkage Andiris Perera Opisara, Kanugalawattage Peduru Perera Annavi and Mallawa Arachchige Don Peduru Appujamy. The said agreement stated that they will give written undertaking that their labour and money will be utilised to build the new Church of St. Sebastian and if they failed to do so they were ready to bear any punishment which will be imposed by the Catholic Church.

Rev. Fr. Bede Bercatta’s book “A History of the Vicariate of Colombo page 359” says that Rev. Fr. Stanislaus Tabarani had problems of finding rock stones to lay the foundation. He was greatly worried over this and placed his due trust in divine providence. He prayed for days to St. Sebastian for his intercession. One morning after mass, he was informed by some people that they had seen a small patch of granite at a place in Rilaulla, close to the Church premises, although such stones were never seen there earlier, and requested him to inspect the place. The parish priest visited the location and was greatly delighted as his prayers has been answered. This small granite rock amount provided enough granite
blocks for the full foundation of the present church. This place still known as “Rilaulla galwala”. The work on the building proceeded under successive parish priests but Rev. Fr. Stouter was responsible for much of it. The façade of the Church was built so high that it crashed on the 2nd of April of 1893. The present façade was then built and completed in the year 1905. The statue of St. Sebastian, which is behind the altar, had been carved off a “Madan tree”. It was done by a Paravara man, named Costa Mama, who was staying with a resident named Miguel Baas a Ridualle, Kandana. This statue was made at the request of Pavistina Perera Amaratunge, mother of former Member of Parliament gatemuadliyer D. Panthi Jayasuirya. The Church was completed during the time of Rev. Fr. Keegar and was blessed by then Archbishop of Colombo Dr. Anthony Courdert OMI on the 20th of January 1912. In 1926, Rev. Fr. Romauld Fernando was appointed as the parish priest to the Kandana Church. He was an educationalist and a social worker. Without any hesitation he can be called as the father of education to Kandana. He was the pioneer to build three schools in Kandana: Kandana St. Sebastian Boys School, Kandana St. Sebastian English Girls School and, the Mazenod College Kandana. Later he was appointed as the Principal of the St. Sebastian Boys English School. He bought a property at Kandana, close to Ganemulla Road, and started De Mazenod College. Later, it was given officially to the Christian Brothers of Sri Lanka, by then Archbishop of Colombo, Peter Mark. In 1931, there were 300 students (history of De Lasalle brothers by Rev. Fr. Bro Michael Robert). Today, there are over 3,500 students and is one of the leading Catholic schools in Sri Lanka. In 1924, one Karolis Jayasuriya Widanage donated two acres to build De Mazenod College for its extension.
The frist priest from Kandana to be ordained was Rev. Fr. William Perera in 1904. With the help of Rev. Fr. Marcelline Jayakody, he composed the famous hymn “the Vikshopa Geethaya”, the hymn of our Lady of Sorrow.
The Life story of St. Sebastian was portrayed through a stage play called “Wasappauwa” and the world famous German passion play Obar Amargavewchi whichwas a sensation was initiated by Rev. Fr. Nicholas Perera. Legend reveals that in the year 1845 a South Indian Catholic, on his way to meet his relatives in Colombo, had brought down a wooden statue of St. Sebastian, one and half feet tail, to be sold in Sri Lanka. When he reached Kalpitiya he had unexpectedly contracted malaria. He had made a vow at St. Anne’s Church, Thalawila, expecting a full recovery. En route to Colombo, he had come to know about the Church in Kandana and dedicated to St. Sebastian. In the absence of the then parish Priest Rev. Fr. Joachim Alberto, the Muhuppu of the Church, with the help of the others, had agreed to by the statue for 75 pathagas (one pahtaga was 75 cent). Even though the seller had left the money in the hands of the “Muhuppu” to be collected later, he never returned.
On the 19th of January 2006, Archbishop Oswald Gomis declared St. Sebastian Church as “St. Sebastian Shrine” by way of a special notification and handed over the declaration to Rev. Fr. Susith Perera, the Parish Priest of Kandana.
On the 12th of January 2014, Catholics in Sri Lanka celebrated the reception of a reliquary containing a fragment of the arm of St. Sebastian. The reliquary was gifted from the administrator of the Basilica of St. Anthony of Padua and was brought to Sri Lanka by Monsignor Neville Perera. His Eminence Malcolm Cardinal Ranjit, Archbishop of Colombo, accompanied by priests and a large gathering, received the relic at the Katunayake International Airport, and brought it to Kandana, led by a procession, and was enthroned at the St. Sebastian Shrine.
Rev. Fr. Srinath Manoj Perera, the present administrator of the shrine, and assistant Priest Rev. Fr. Asela Mario, have finalised all arrangements to conduct the feast of St. Sebastian in a grand scale.
The latest book, written by Senior Lawyer Godfrey Cooray, named “Santha Sebastian Puranaya Saha Kandana” (The history of St. Sebastian and Kandana), was launched at De La Salle Auditorium, De Mazenod College, Kandana.
The Archbishop of Colombo His Eminence Most rev. Dr. Malcolm Cardinal Ranjith was the Chief Guests at the event.
The book discusses about the buried history of Muthurajawela and Aluth Kuru Korale civilisation, the history of Kandana and St. Sebastian. The author discusses the historical and archaeological values and culture.
158th Annual Feast of St. Sebastian’s National Shrine, Kandana, will be held on 20th of January 2026. On the 19th of January, Monday, Solemn Vespers were presided by His Lordship most Rev. Dr. Maxwell Silva Auxiliary Bishop of Colombo.
Festive High Mass will be presided by His Lordship Most Rev. Dr. J. D. Anthony, The Auxiliary Bishop of Colombo, on the 20th of January at 8pm.
By Godfrey Cooray
Senior Attorney -at -Law,
Former Ambassador to Norway and Finland
President, National Catholic Writers’ Association
Opinion
American rulers’ hatred for Venezuela and its leaders
The long-standing desire of the United States to subjugate, control, or overthrow the Venezuelan government has been driven primarily by two interconnected factors. The first is Venezuela’s vast mineral wealth, and the second is the emergence of anti-Imperialist and leftist political leadership that has consistently challenged US dominance in the region.
This hostility intensified dramatically in 1999, when Hugo Chávez—an outspoken leftist leader inspired by the legacy of Simón Bolívar, the father of Latin American independence from Spanish colonial rule—came to power. Chávez initiated a historic process of reclaiming Venezuela’s natural resources from US corporations and returning them to the Venezuelan people. From that moment onward, Venezuela became a central target of US imperial strategy.
Venezuela was one of the five founding members of the Organisation of the Petroleum Exporting Countries (OPEC) and became the world’s eighth-largest oil producer. The country possesses the largest proven oil reserves globally, estimated at 303 billion barrels. Beyond oil, Venezuela also plays a major role in heavy industries such as steel, aluminum, and cement. Its total mineral wealth is estimated at nearly US$14 trillion, and approximately 95 percent of its exports are derived from mineral resources.
Prior to the Chávez era, more than 500 US companies operated in Venezuela, dominating its extractive industries and using the country as a captive market for American exports. This economic dominance was directly challenged under Chávez and later under his political and ideological successor, President Nicolás Maduro. As a result, Venezuela increasingly came into conflict with US strategic and corporate interests.
Over the past two decades, the United States has directly, or indirectly, intervened in several oil-producing nations, including Iraq, Iran, Kuwait, and Libya. In some cases, rulers were assassinated and replaced with pro-American puppet regimes. Saudi Arabia, by aligning itself completely with US interests, has avoided invasion and survives as a compliant client state.
Venezuela, however, has stood firm for more than 20 years as a major obstacle to US efforts to dominate the global oil market. In this resistance, President Nicolás Maduro has emerged as one of the region’s most prominent anti-imperialist leaders.
After assuming office in 2013, President Maduro took decisive measures to counter the impact of long-standing US sanctions. Despite sanctions that disrupted nearly 50 percent of essential medicine supplies, Venezuela succeeded in rebuilding its pharmaceutical sector. By 2016, the country was producing approximately 80 percent of its essential medicines domestically. This policy of resistance and non-submission prompted the United States to escalate its pressure through new mechanisms, including direct restrictions on oil exports—which was called “oil quarantine.”
One notable incident in this campaign was the seizure of a commercial vessel by the US Coast Guard on December 10, while it was transporting Venezuelan petroleum to Cuba.
Simultaneously, the US intensified military provocations in Venezuelan maritime zones, including attacks on small naval vessels under the pretext of combating drug trafficking. US Senator Chris Coons himself acknowledged that more than 20 Venezuelan vessels had been destroyed and over 80 people killed under those operations, allegedly on the grounds of drug interdiction.
Beginning in early 2020, Venezuela and its leadership were formally accused of involvement in drug trafficking. In October of that year, a US federal court conducted a one-sided trial and convicted President Nicolás Maduro of “narco-terrorism” and conspiracy to import cocaine into the United States. This legal farce culminated in August 2025 with the announcement of a US$50 million bounty for the capture of President Maduro.
Many political analysts warned that these measures were designed to pave the way for a direct invasion and the arrest of Venezuela’s legitimate head of state. These warnings proved accurate, when On September 6, a Bill introduced in the US Senate, ostensibly to require congressional approval for military action against Venezuela, was defeated. Its rejection effectively granted the US president the authority to launch military operations against Venezuela without congressional consent.
Yet the central justification for these actions—drug trafficking—has been contradicted by official US sources themselves. According to reports by the US Drug Enforcement Administration, neither Venezuela nor President Maduro appears on the list of countries, or leaders, posing a drug-trafficking threat to the United States. Furthermore, the 2025 World Drug Report identifies the United States as the world’s largest drug market and distribution hub. Drug consumption, trafficking, and profit circulation are deeply embedded within the American economy itself.
It is, therefore, evident that the accusations against President Nicolás Maduro are false and politically motivated. Their real purpose is to legitimize invasion, regime change, and the arrest of a leader of a sovereign country. Parallel to this strategy, the US has consistently attempted to destabilise Venezuela internally. Opposition figures such as María Corina Machado were promoted to incite unrest using the “colour revolution” model. Her subsequent international recognition for these actions reveals the extent to which violence and destabilisation have been repackaged as “democracy promotion.”
These destabilisation efforts have been partly facilitated by unresolved structural weaknesses in Venezuela’s socio-economic system. Nearly 88 percent of the population resides in urban areas, while agriculture contributes only about 4 percent to the national economy. During periods of high inflation, low-income urban populations are the most vulnerable and, consequently, the most susceptible to manipulation for political unrest.
Another decisive factor behind US hostility is Venezuela’s strategic partnership with China. Under both Chávez and Maduro, Venezuela became China’s fourth-largest oil supplier. The China–Venezuela Joint Fund, established with the China Development Bank, financed major infrastructure projects. China extended a US$10 billion concessional loan during the 2010 financial crisis and later signed a US$16 billion agreement for joint oil venture for 450,000 barrels of oil per day. These developments significantly intensified American opposition.
The culmination of this entire process marks an unprecedented moment in world history: a powerful sovereign state invading another sovereign state without provocation, attacking civilian and military targets, killing more than 80 civilians, and forcibly removing the legitimate president from the country. While previous regime-change operations in Iraq and Libya followed prolonged military invasions justified by fabricated narratives, the arrest of President Nicolás Maduro represents an even more dangerous precedent.
Even more alarming is the paralysis of the United Nations, which has failed to convene either the Security Council or the General Assembly to address this blatant violation of international law.
Although China and Russia have publicly opposed US aggression, the silence and inaction of global institutions threaten to erode faith in international law itself.
This situation sets a grave precedent and poses a serious danger to world peace. It underscores the urgent need to build global public opinion in favor of sovereignty, non-intervention, and the formation of a new international anti-imperialist alliance.
by Dr. Wasantha Bandara
General Secretary
Patriotic National Movement
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