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Fifty years of service as a Protestant Minister in Sri Lanka:

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Rev. Charles Jansz, a Minister and a former Head of Sri Lanka’s oldest Protestant Church goes down memory lane and reflects

by Prabhath de Silva

Rev. Jansz with Pope John Paul II (Now Saint.)

Rev. Jansz married Maxine Herft in 1977. He has held key positions in Christian organizations in Sri Lanka and abroad. These include, Chairperson of National Christian Council, Chairperson of Christian Evangelical Alliance, Chairperson of Religious Work Committee Colombo YMCA, Acting pastor in Christian Reform Church Ontario, Canada, Vice-President/Hon. Life Governor of Ceylon Bible Society, Member of Executive Committee of World Alliance of Reformed Churches, Chairperson of Asia Pacific Regional Board of United Bible Societies and Editor of “The Herald” – the official organ of the Christian Reformed Church of Sri Lanka.

 

On the eve of the Golden Jubilee of his ministry, I interviewed Rev. Jansz. These are the excerpts of the interview:

1. What are your childhood memories of Dehiwela and its surroundings in the 1950’s and 1960’s?

 

I grew up in Sri Wanaratana Road, off Quarry Rd in Dehiwela. This area was called “Pattiyamulla” and as far as I remember, that changed to “Galwala” and “Udyana”. These were the days when houses had large gardens, almost all homes were single storey and we children, irrespective or race,, religion or class, had great times, playing, visiting each other’s homes, enjoying meals, climbing trees and walking on the wall surrounding the Zoological Gardens! The memories include going to the Presbyterian Girls’ School with a carer, walking yards ahead of her, while she trudged behind carrying the school bag. Then there was attending Sunday School at the D/CRC Dehiwela almost every Sunday, followed by moving to Arethusa College where I completed my schooling.

It was a time when I was given 25 cents, which covered my bus fare, had 12 cents for a quarter loaf of bread and a ‘vadai’ from the School Canteen (Tuck Shop) and had a few cents left over! It was also a time when the area had loads of Burgher families…Nugara, Ludowyke, Neydorff, Woutersz, Kellart, Harris, De Kretser, Schokman, Van Ryke, Barrow, De Zilwa, Melder, Ferdinands, Heyn, Drieberg, Werksmister, Collom, Young, Van Rooyen, Van Sanden, Van Velzon, were all there and many of us met every spare moment for cricket, a little bit of rugby – with Cowboys and Crooks as a diversion. One other diversion was also catching “guppies” in the canal. Apart from Church, School and Cricket, from my childhood days I was passionate about politics…with a particular party bias. Was at almost every political meeting, was part of the processions, shouting the slogans mouthed by the adults, and even had “mock” elections together with the rest of my friends paying a 25 cent deposit! I vividly recall, on more than one occasion, my friends making a make-shift stage of Sunlight soap boxes and putting me on them, with what was supposed to be a mike and garlands as well, getting me to make political speeches – and in fluent Sinhala! (all of it picked up after listening to speakers at political meetings!).

There is much more of course…Dehiwela where I grew up was unspoiled to a great extent…there was a caring and sharing, much respect and understanding for one another, your ethnicity, religion and status did not matter…we lived in community… clean air and a pristine environment to a great extent….and if there was some discordance, it was someone shouting under the influence of some local brew.

 

What are the changes and strides that you have witnessed in the social, political and religious mileu in Sri Lanka and in the DRC and in the non Catholic Christendom in Sri Lanka and in the world at large?

 

Changes and strides have been many, some certainly for the better, some for the worse. Talking about the religious mileu, one can single out that inter-faith and intra-faith have made comparatively good strides during the last number of years…there has also been a definite attempt to be “church” outside of the confines of a building reaching out to the Community and certainly a concentrated effort to create and sustain spirituality beginning with the home. A greater emphasis on environmental stewardship has also been a pronounced plus. There has been also good attempts to address the needs with the “wholeness” of the Gospel message, and to be faithful to the primary vision, not forgetting the strides made towards worship that is creative and meaningful with more participation. In the social and political sphere changes have not all been for the better. We have witnessed the resurgence and growth of bigotry, racism, fundamentalism, terrorism, violence, division, nepotism, political victimization, intolerance, corruption, lack of law and order, drug abuse, child abuse, destruction of the environment and a receding of the good family values….and certainly some, if not all of this would also be part and parcel of the International milieu as well.

 

What motivated you to choose a pastoral ministry as your vocation in life?

 

The Church was very much part of my DNA…my family saw to it and encouraged me from my earliest of days to be part of it, beginning with the Sunday School; so much so that for many years running I carried away the attendance prize for attending every single Sunday of the Year. In addition, those who were part of my life in my childhood and teen years, were also very church oriented. Youth Conferences, Youth programmes were all part of my life – in short anything that happened in Church. It was also a time when the Pastors at that time – especially the foreign “Missionaries” spent much time challenging us to consider full time ministry. There were specific seminars for this purpose. It was one such seminar that made a deep impression on me…and even though I worked for a while (as a typist clerk) in the corporate world, I became restless enough to move out and make application for the Pastoral Ministry. At that time, if one joined the Ministry – it was primarily Pastoral. Today Christian Ministry is very much more diversified when it comes to full time service. Also, I think my gifts of public speaking and being a people person, added to the motivation to heed God’s call in this very specific way.

 

He percentage of Christians in Sri Lanka at the time of independence in 1948 was 9.1% but now it has decreased to 7.1%, and Hindus constituted 19% and now there are 11% Hindus

. What do you think are the factors that contributed to this decline? Only two religious communities namely Sinhalese Buddhists and Muslims have increased since Independence, Buddhists from 60.6 to 70 percent and Muslims from 5% to 9.1% percent.

 

I must say that I was taken aback when you mentioned the statistic re: the decrease and more when you did mention the percentages of the increase. Talking about the decline – specifically thinking about the Christian Reformed Church since Independence, one major factor was emigration. Being at that time and for some years after, as primarily a “Burgher Community” Church, we did lose a large number of adherents through emigration. (Thankfully, the Church did have and does have the vision to reach out to all communities and we have seen much growth in terms of numbers and congregations) Of course “emigration” also has affected the wider Christian community and the country as well. The other main reason for a decline, if not non-growth, is the absence of a sustained missionary efforts, not so much in terms of “preaching” but more in term of “incarnational living” and an absence of addressing “felt needs” would also have perhaps made the Church irrelevant to many. So, if there is not to be further decline, I think we must ask the question – “Will we be genuinely missed in the Community if our Church were to close”?

 

You have completed 50 years in ministry. Looking back what do you think are the things or achievements that make you happy as a Clergyman

?

 

As I look back there are number of things that can make me glad…for one thing and this is primary, that the Lord who called me and kept me and sustained me through these many years…empowering me to avoid the many pitfalls that could be part of a ministry and blessing me with a great measure of good health. Then there is the joy of seeing people walking in faith and obedience…lives changed…becoming spiritually mature and having a place for God in their lives and especially in their families and children. I have always said that if people, respond and live by the first question and answer of the Heidelberg Catechism, which is very much part of the Reformed Confessions (What is your only comfort in life and death? – And “That I with body and soul both in life and death belong to my faithful Saviour Jesus Christ”) … that would always be my greatest satisfaction. Of course, in a lesser way, I am also glad that I stayed with the Christian Reformed Church in Sri Lanka, when many were led especially to emigrate, so that in some measure I was able to put it further on the map both nationally and internationally and give back in some way what the CRC has given me – even to the extent of financially sustaining me and my family when I was growing up.

 

2. You have served in many positions in the ecumenical bodies here and abroad. You studied at Calvin Seminary in the US, one of the prestigious Protestant theological schools. What do you think are the changes that have taken place in Christendom in the Eastern world and in the western world since the 1960’s.

 

I must say at the outset that it was a great privilege for me to serve in these Ecumenical bodies and study at Calvin Theological Seminary in Grand Rapids, Michigan. Grand Rapids is known as the “Jerusalem” of the Reformed World and it added to my prestige by being there Most of the changes in Christendom in the East and West, I think, have been fairly common…Theologically, it would involve the principles of the Interpretation of the Scriptures, the Ordination of Women to Ecclesiastical Office, the changed stance re issues of homosexuality, gay rights and same sex marriages….more inter-faith and intra-faith action, dialogue and involvement, greater emphasis on caring for the environment and social and ethical issues …more pronounced division between Conservatives and Liberals, and the Church striving to be a truly prophetic voice, for transformation, in spite of pronounced oppression.

 

There is a decline of Christianity in the west since the 1960’s and this has affected the Christian family values. How do you explain this with your international exposure for 50 years since 1960?

 

It is certainly sad to see the decline you mention – especially in Europe where Churches and Cathedrals have become more or less museum pieces and sometimes converted to restaurants and entertainment centers. I have heard it often said, whilst at one time the West sent missionaries to us, now it is time to send Missionaries to them! I have heard that in many countries in the West, the Church is no longer relevant to people. So children are not baptized. And there are no weddings or funerals in which the Church is involved. Religion and faith are not part of life anymore and it is only the elderly, if at all, who make up a congregation. I believe that the overall reason has to do with a materialistic and very secularistic life style and culture that has become part of the DNA of many. They are, to use a Bible phrase, more interested in building treasures on earth than in Heaven. On the other hand, I must quickly add that the Church must also strive to be relevant to the people of today. We must be, to use the motto of “Youth for Christ.” – “geared to the times and anchored to the Rock” If the Church does not meet the felt needs of people, and be relevant, the Church and Christianity per se will become irrelevant to people. And that would not be only in the West.

 

There is a discussion on “born again” phenomenon in the social media these days particularly after

one particular Pentecostal church published a video on the miraculous healing of a veteran musician. Can you explain the history and origins of “born again” phenomenon in the Western world and in Sri Lanka? Many people in SL think that it is a new cult or a sect.

 

May I say that the “Born again” phenomenon, as you call it, is as old as the St. John Chapter 3. If people in Sri Lanka think that it is another cult or a sect, I think it is because of the way this wonderful Biblical concept has been marketed by certain people in keeping with their own ecclesiastical agendas in addition to the poor understanding of what it biblically entails by the laity. I remember someone asking me a few years ago, whether the Christian Reformed Church at Dehiwela is a “Born Again” Church. I had to make it clear that the Bible emphasizes the truth that all Christians must be “born again” (“born from above”) in the sense that we must be “regenerated” by God’s Spirit and blessed with this “new birth and new life,” if we are to be saved from our sins and live Christianly. In fact the term “regenerated” comes from two Greek words, that can literally translated as “born again.” But not too many people think of regeneration, when they hear the term “born again”. That is made possible, when we are led to make a faith commitment and believe in Jesus as our Saviour. It is very clear that our “old nature” will not pursue the things of God, only our “new nature” would make that possible and that becomes a reality when we are “born again”. It is primarily a reference to our spiritual birth. That is the starting line of the Christian life. If we have not stood at the starting line, running the race, to use another Biblical metaphor, would not be possible.

 

The Peace, tranquility and tolerance in the Sri Lankan society have been disturbed by religious and racist extremism of some groups in recent times. Can you comment?

 

I would agree with you that until recently there was a great degree of tolerance, but that has changed as you mentioned. Of course, this is not a phenomenon only involving particular religion or race. Society generally has become intolerant and this is not only in terms of other faiths, but also In many other or all areas of life. Take a journey on our roads – you will definitely be met by intolerance at its best!! The growth of bigotry and fundamentalism, a false sense of nationalism and patriotism, selfishness, egotism etc, some of it fanned by political and even religious leadership in different ways, to fulfill their own pursuits, would be a primary cause. Whilst not living out the principles of the respective religions would be another. On the other hand, talking of the Church, we must be careful that our actions and strategies do not give room to further intolerance. And we must strive not to give offence.

 

How do you see the future of Christians in Sri Lanka? And what do you think are most important and urgent reforms that are necessary in churches and in society.

 

Certainly, from a human point of view and from the present context there would be many challenges ahead as far as Christians are concerned. And the call would always be to be creatively faithful to our mission, claiming again the Lord’s good promise that “even the gates of hell will not prevail against His Church.” In terms of reforms involving the church, we must move away from worship that is merely a spectacle and a gospel that is being distorted. We have more Pastors who follow the Master! As far as society goes, religious belief must play a more significant role in daily life. In all areas of life we do not need more preachers, but we do urgently need more of those who practice. I must quickly add that in terms of urgent reforms in society there must be some good and meaningful work to reform some of our existing laws to deal more relevantly and specifically with issues that are part and parcel of life today, that it turns would make justice what it really should be. Two areas that come to mind which are being debated more recently are the Election laws and the Law involving contempt of court….not forgetting Constitutional reforms in general, Institutional reforms for the protection of fundamental rights and economic reforms which would result, as someone said, with an economy with a “human face”.

 

 

Do you have any message to the Christians in Sri Lanka and to the wider society?

 

Basically to the Christians it would be a message to sincerely live out their Christian faith. As someone said, “Name Christian live Christian,” or as the Bible says, to live as the “salt, light and leaven”. To the wider society it would be a message to live out the precepts of their respective religious faiths that call for love, acceptance, compassion, justice and peace, striving for a greater measure of ethnic and religious harmony. Right living divinely empowered can make it happen for ultimately, as the Bible says, “Righteousness (and only Righteousness) will exalt a nation.”



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Features

Regime change and the vacuum:Strategic lessons of Iraq and Libya

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Post-Gaddafi Civil war: the rebellion triggered by the arab spring of 2011 soon toppled the regime of Muammar Gaddafi. the power vacuum created by Gaddafi’s ouster has been exploited by local actors, as well as extraneous actors, with the only intention of making libya a war theatre for proxy wars and political disintegration

by Col. (R) Nalin Herath

There is a question that the international community must periodically ask itself: What happens to a State after its regime has been ousted?

The question is particularly relevant when examining Iraq and Libya. Saddam Hussein and Muammar Gaddafi were authoritarian rulers. Their governments were associated with political repression, human-rights violations and the suppression of political opposition. None of this should be ignored or excused. But recognising the failures of authoritarian rule does not prevent us from asking another, equally important strategic question:

Did the removal of these regimes adequately prepare for what came next?

The experience of Iraq and Libya suggests that removing a ruler is considerably easier than replacing the political, administrative and security architecture around that ruler.

Danger of confusing regime change with State reconstruction

A state is more than its leader. It consists of institutions, security forces, civil servants, courts, political structures, infrastructure, economic systems and, perhaps most importantly, an accepted monopoly over the legitimate use of force. When an authoritarian system has concentrated enormous power around one individual, removing that individual can expose weaknesses that were previously hidden. The strategic mistake is to assume that once the dictator has gone, a democratic and stable state will naturally emerge. History does not support such an assumption. The aftermath of Iraq demonstrates this particularly clearly. Following the 2003 invasion, the Coalition Provisional Authority issued Order No. 2, formally dissolving the Iraqi Ministry of Defence and the Iraqi Army, among other security institutions. A US congressional report later documented the enormous consequences of this decision, including the disappearance of hundreds of thousands of military personnel from the institutional framework of the state. Whatever the intentions behind the decision, the strategic consequence was that an established security structure had to be rebuilt while the country was simultaneously experiencing political upheaval and growing violence. That is a dangerous combination.

Iraq: Removing the structure before building the replacement

Saddam Hussein’s government was unquestionably authoritarian. It also reflected a complicated sectarian and political structure in which members of the Sunni minority occupied disproportionate positions of power despite being a demographic minority. But the question for strategic planners should not simply be whether Saddam deserved to remain in power. The question should have been:

What institutional structure would replace the system once he was removed?

An army can be politically controlled without being politically representative. A bureaucracy can serve an authoritarian government while still providing essential state functions. A security institution can be reformed without necessarily being destroyed. The distinction between reforming institutions and eliminating institutions is therefore critical. The post-2003 experience demonstrated the consequences of institutional disruption. Security vacuums contributed to insurgency and instability, while the process of rebuilding Iraq’s security forces took place amid an increasingly deteriorating security environment. The lesson is not that authoritarian institutions should never be reformed. The lesson is that state capacity should not be casually destroyed without a credible replacement.

Libya: prosperity, authoritarianism and institutional fragility

Libya presents an even more complicated case. Gaddafi’s government was authoritarian and deeply personalised. Political freedom was severely restricted, and the security apparatus was deliberately structured around regime survival. Yet Libya, under Gaddafi, also used substantial oil revenues to fund education, healthcare, infrastructure and social services. World Bank data from around the end of the Gaddafi era show life expectancy reaching approximately 75 years by 2011, skilled attendance at birth at 100 percent and measles immunisation at 98 percent. This does not prove that Gaddafi’s system was politically legitimate. It demonstrates something different: economic and social outcomes can coexist with authoritarian political structures.

The Great Man-Made River illustrates the scale of Libya’s investment ambitions. The World Bank described the project as one of the world’s largest engineering schemes, involving thousands of kilometres of planned pipelines to transport water from deep desert aquifers toward the populated coastal belt. The original project was estimated at approximately US$ 25 billion over several phases. Again, this should not become nostalgia for dictatorship. It should become a lesson in state capacity.

What happened after Gaddafi?

The post-2011 experience is perhaps the clearest illustration of the vacuum problem. Libya did not simply move from dictatorship to a consolidated democratic state. Instead, competing armed groups, political factions and institutions emerged. A UN economic and social affairs analysis concluded that the fall of the Gaddafi regime exposed weak state institutions and that the post-Gaddafi period was characterised by the proliferation of armed militias and institutional fragmentation.

The World Bank has similarly described how the security vacuum allowed armed groups to expand, while attempts to integrate them into the formal security apparatus produced a hybrid system in which state institutions and powerful armed groups operated alongside one another. This is the heart of the lesson. The consequences of regime change were also evident in Libya. The 2012 Benghazi attack, later portrayed in 13 Hours: The Secret Soldiers of Benghazi, illustrated the security vacuum that emerged after Gaddafi’s fall. The collapse of central authority allowed militias and competing armed groups to fill the space left by weakened state institutions. The lesson is clear: removing a regime may achieve military victory, but without a credible plan to rebuild the state, victory can quickly become a security vacuum.

When the state withdraws, something else occupies the space. If the replacement is not a legitimate national institution, the vacuum can be filled by militias, tribes, ideological movements, criminal networks or competing political authorities. The vacuum does not remain empty.

Terrorism question

There is another uncomfortable issue. Authoritarian regimes frequently suppress political and armed movements through coercive security systems. When those systems disappear abruptly, previously contained organisations can find new operating space. This does not mean that dictatorship is an appropriate method of counterterrorism. It means that counterterrorism cannot be separated from State capacity. The international community therefore needs to distinguish between defeating a particular terrorist organisation and maintaining the institutional conditions that prevent multiple armed actors from competing for power. The destruction of one regime does not automatically eliminate the forces that created insecurity. Sometimes it creates an environment in which those forces multiply.

Strategic mistake: winning the war but losing the peace

Military intervention can have a clearly defined operational objective. State reconstruction does not. A military campaign may successfully remove a government in weeks or months. Building legitimate institutions can take decades.This creates a fundamental strategic asymmetry. The shorter the planning horizon for intervention, the greater the danger of a long-term vacuum. The international community therefore needs to think beyond the first question: How do we remove the regime?

It must ask: Who governs the country the next morning? Who controls the borders? Who controls the security forces? Who pays government employees? Who maintains electricity, water and hospitals? Who protects critical infrastructure? Who administers justice? Who prevents armed groups from becoming alternative governments? Who provides political legitimacy? And perhaps most importantly: Who possesses the authority to enforce the decisions of the new state? If there are no convincing answers, regime change is only the beginning of the problem.

The lesson should not be that the United States or its allies should never intervene. Nor should it be that Saddam Hussein or Muammar Gaddafi should be rehabilitated as models of governance. The lesson is more practical. Regime change must never be confused with state-building.

Before dismantling an established political order, external powers need a credible understanding of the institutions that will replace it. Security-sector reform should normally distinguish between individuals who must be removed and institutions that must be preserved. A national army may need reform. A ministry may need restructuring. A security service may need accountability and civilian oversight. But destroying institutional capacity without having an operational replacement can create consequences far beyond the original objective.

Wider geopolitical lesson

The consequences of Iraq and Libya did not remain within their borders. State fragmentation affects neighbouring countries, migration, organised crime, arms trafficking, terrorism, energy markets and regional power competition. In today’s interconnected world, a failed transition in one country can become a security problem for an entire region. That is why intervention planning should include not only military objectives but also political, economic, humanitarian and security-sector objectives. The most important planning document may therefore not be the operational plan for removing the regime. It may be the plan for Day One after the regime has disappeared.

History should not be written as a simple choice between dictatorship and democracy. The real strategic challenge is more complicated. Saddam Hussein and Muammar Gaddafi were dictators. Their governments committed serious abuses, and their populations had legitimate grievances. But the failures of authoritarian rule do not automatically justify the destruction of state institutions without a credible plan for rebuilding them. The experience of Iraq and Libya demonstrates a fundamental principle of international security: A political vacuum is not neutral space. Someone will fill it. If legitimate national institutions cannot fill that space, armed groups, sectarian interests, extremist organisations or foreign-backed factions may do so. The ultimate lesson for the United States, its allies and the wider international community is therefore straightforward:

Removing a regime may win the immediate battle. Building a legitimate, functioning and secure state determines whether the intervention succeeds in the long term. The world should learn to ask not only “How do we remove the dictator?”. It must also ask:

“What happens to the country when he is gone?”

That may be the most important strategic question of all.

(The writer is the Secretary General of the Ceylon Chamber of Shipping, former Director General of the Institute of National Security Studies (INSS), and former Spokesman of the Ministry of Defence. He is also a Non-Resident Fellow at the London Dialogue. His areas of expertise include international relations, geopolitics, maritime affairs, national security, economic policy, and strategic governance. He is a consultant at JITT Group and a member of World Pace Board.).

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‘Death at the Sign of the Rook’

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Tales of Mystery and Suspense – 23

By Prof. Rajiva Wijesinha

As I have noted with regard to the adventures of John Rebus, I am indebted to Dinali Fernando and her husband Steve for whole hosts of thrillers. The latter strongly recommended Kate Atkinson when I borrowed four books. I wondered about this, for I had not been too impressed with her debut novel, Behind the Scenes at the Museum, which was amongst the entries I had to judge for the Eurasian section of the Commonwealth Writing Prize. Two decades later, I had forgotten what it had been about.

But I am glad Steve persuaded me to read her. Kate Atkinson is distinctively British, and Death at the Sign of the Rook is set in a country house and the surrounding village, and seems a modern descendant of the laidback Agatha Christies I so much enjoy.

There are, however, many differences in that we have a policeman who can go rogue, like Rebus, with again a female sidekick who has a mind of her own, again like Rebus. But Jackson Brodie has retired and set up as a private investigator, while Reggie, a young lady, is still in the police.

There is a lesbian couple living in the converted dairy of the manor house, as has occurred in Agatha Christie too, in A Murder is Announced. But they are peripheral to the story, unlike Ben, the brother of one of them who left the army after losing a leg in Afghanistan. When he turns up at the Manor House to shelter from a snowstorm, along with its chatelaine, Lady Milton, he is asked to answer the door as various characters turn up, including Jackson and Reggie, who then starts fantasising about him.

The others who turn up are two couples, one from America, who have paid for a murder weekend at the hotel. The family is impoverished, and has sold lots of pictures to survive, but most recently a Turner had been stolen, almost certainly by Lady Milton’s housekeeper Sophie, who vanished one night along with the picture. Reggie had been involved in that investigation, but there had been no trace of either picture or young lady.

Jackson Brodie suspects a connection between that theft and the one he has been called in to investigate, which has not been reported to the police. The picture hung opposite the bed of an old woman whose carer vanished after she died, along with it. Her children, adopted twins, have asked Jackson to investigate and also try to trace the carer, though he suspects something strange in that they did not go to the police.

Kate Atkinson

Brodie, in studying the stolen art, is also struck by the disappearance of a Rembrandt from a house in Scotland, along with a member of the cleaning staff. He thinks the three women might be the same one.

But Brodie’s assumption that the three women who vanished when valuable pictures did were identical would not have helped except that Beatrice, as she was also called, kept turning up, including to the funeral home where the old lady’s body was kept. And then that picture turned up, in the village church, and was found by the local vicar, Simon Cate, whose life story is also a prominent feature of the novel. He was an aspiring actor but then smitten by faith, and became a priest, but in time he lost his faith. His wife left him after the death of their son, and he is now in this backwater, where he feels he is of no use to anyone. But he has a great feel for living beings, and his most successful service has been one in which he blessed pets. And he was deeply concerned about the bees that Ben looks after for his sister and her wife.

He too staggers into the manor house in the midst of the storm, in which everyone concerned loses their way comprehensively. But amongst those Ben lets in is a man in a tracksuit with cuts and bruises, who then vanishes after he has been led to a bedroom, when Ben went in search of brandy. We soon work out that it is the escaped murderer about whom Reggie has been alerted.

Simon also turns up, through the back door, carrying the picture and also a gun, for he has found the dead body of one of his parishioners when he went to her house in search of his mobile phone. She had been shot and he had picked up the gun he found there. But he could not tell the police, for though he called he had lost his voice, and for the last few days had communicated only through writing.

This chaotic mix of characters at the manor house is further complicated by the group of players putting on the murder mystery play though some members have either cried off or died before reaching the venue. So, there is much doubling up and confusion over who is an actor and who is not.

The grand now largely empty rooms of the manor house, and its various odd passages and multiple doors, make it a splendid set for the lunacy that runs on and on. Reggie finds herself in a pantry Atkinsonwith a dead body, though this turns out to be the nanny who fell down the stairs and was put there by Lady Milton’s younger son. And there is high drama on the roof when the murderer nearly kills Ben, but he is saved by Reggie, and when he tries to kill Brody with an axe, he is shot by Beatrice, who has been the maid who served at the dinner before the murder mystery play, and explains to Brody how she has managed all her thefts.

And then in the melee, she vanishes on a motorbike, along with the daughter of the old lady’s adopted daughter, the only person who seemed to grieve at the funeral, and to whom the old lady had left her house in a codicil to her will, which her children have not known about. She leaves the picture to the carer, but it is brought to Simon Cate as he lies in hospital, recovering from a heart attack which adds confusion to the play.

Wonderfully convoluted, but all very clear, despite the headlong pace of the book and its shifts from one scene to another, from one character to another (or rather combinations of them) and from one-time span to another. A writer and a detective well worth looking out for. e more books by her on Dinali’s shelves.

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Safety, security and teamwork in aviation

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Indian Captain Smit Machchhar injured in the cockpit attack

by Capt. (Ret.).G.A. Fernando, MBA

There are three essential components to a commercial airline operation: safety, security and teamwork.

Aviation and teamwork at the ‘sharp’ end of a commercial aircraft, i.e. the flight deck, is unique. Unlike many other teams, it may be quite literally the first and the last time a particular combination of small teams of two, three, or four individual airmen (or women) will fly together. Sometimes even in the same airline that employs them.

Therefore, to make conditions safe and practical, while understanding and trusting tech other, they have to rely on a series of Standard Operating Procedures (SOPs), and ‘Normal’ and ‘Emergency’ checklists for every conceivable situation. That is, to be able to do the right things, and do things right. In fact, there is a saying in aviation to the effect that ‘if you make a mistake in aviation, be original and make a new one’.

To ensure that safety standards are constantly maintained, airline pilots’ proficiency is tested every six months, in simulators, under the supervision of examiners from the civil aviation regulator. In Sri Lanka that organisaton is the Civil Aviation Authority-Sri Lanka (CAASL). Three simulator checks are conducted every 12 months in keeping with the tenet that ‘practice makes perfect’. A pithy adage not confined to the world of aviation warns that ‘prior preparation prevents piss-poor performance’.

The simulator exercises include rejected takeoffs, including in cross-wind situations, landings, engine fires and/or engine failures from a variety of causes, cabin pressurisation failure, precision and non-precision approaches, and landings in bad visibility – amongst other conditions that could be expected in actual flight.

In addition, a flight in a real airplane, on a regular passenger service under the supervision of an examiner from the airline, is undertaken to ensure that the company’s standard practices and procedures are carried out and maintained as prescribed in the airline’s manuals. These publications are in turn approved by the national regulator.

Crash axe

Finally, flight crew members must take a written test annually, on emergency equipment locations and procedures, with 90% as the pass mark.

Since the mid-1980s it has been mandatory for airline pilots to undertake a Crew Resource Management (CRM) programme once every two years. This training essentially emphasises what to do and what not to do to, in a specific emergency situation, or even during normal operations, to make the team cohesive and effective. During the course, the CRM facilitators discuss recent incidents and accidents that have occurred. Results of those events are recorded and could be retrieved, when necessary, by the official aviation bodies.

Not unexpectedly, it is demanding on a pilot to fulfill these requirements on a regular basis throughout his/her career, along with presenting for a bi-annual medical examination, all with the objective of retaining one’s licence to operate an aircraft. It may not be understood, therefore, by persons outside the aviation industry, or even some working in other aspects of an airline organisation, that it is often the passion for flight that keeps many pilots doing what they do to earn a living.

Security

Another important factor is the challenge of maintaining security in all aspects of airline operations, not least in the cockpit. The challenges are many, with new ones surfacing almost every day. It is therefore essential to be always prepared for the activities and ‘methods’ of perpetrators seeking to wreak evil on an aircraft and its occupants. As it is impossible for any airline or national security organisation to cover all aspects, systematic management of risks to effect a safe outcome becomes imperative.

Flydubai Incident

In the recent Flydubai incident of 30 September, 2026, a first officer (co-pilot) attacked the captain of the flight with a crash axe to accomplish his sinister motives, into which investigations are continuing. For the time being, it prompts the questions: should the crash axe be easily accessible to the flight crew? Or even be there at all? I believe it is a case of assessing the greater risk.

With regard to that event, and the circumstances that led to it, other deterrents could have been applied more thoroughly. For example, more thorough screening of pilots’ and other crewpersons’ backgrounds, with emphasis on their mental health, ideological affiliations and previous employment history. Separately, during a time of conflict in the Middle East, should Flydubai have even been operating between Dubai and Tel Aviv? Notwithstanding that cost-cutting and profit maximisation are key aims of any business, an airline’s apparent failure to conduct adequate psychological profiling of flight crew members, while continuing to operate ‘profitable’ routes, regardless of potential danger, can only be regarded and condemned as greed and disregard for human lives.

( Captain. Fernando, RCyAF, SLAF, Air Ceylon, Air Lanka, Singapore Airlines (SIA), SriLankan Airlines, Former Chief Pilot, Air Lanka Boeing 737, Former Deputy Chief Pilot, Lockheed L 1011, Former Crew Resource Management (CRM) Facilitator, SIA, Former Deputy Director (Air Operations) CAASL, Former President, Aircraft Owners and Operators Association Sri Lanka (AOAOASL), President, The Colombo Flying Club, Representative for Aviation, Organisation of Professional Associations (OPA), Hony, and Member Sri Lanka Society of Transport and Logistics.)

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