Features
The COVID-19 Pandemic in Sri Lanka: Contextualising it geographically
By Dr. Nalani Hennayake and
Dr. Kumuduni Kumarihamy
(Continued from Friday)
The statistics and information aside, what this tells us is that the hope for immunization through a vaccine for the coronavirus could be far off than we think. Dynamics of vaccine politics exists within global politics and the capitalist economy. The Drug Controller General of India has approved the Oxford COVID-19 vaccine developed by AstraZeneca and another by the Indian manufacturer Bharat Biotech for emergency care. During his recent visit to Sri Lanka, India’s Foreign Minister had pledged that India would prioritize Sri Lanka when supplying vaccines to other countries. In the same meeting, the Indian Foreign Minister had reiterated “India’s backing for Sri Lanka’s reconciliation process and an ‘inclusive political outlook’ that encourages ethnic harmony while the Sri Lankan Foreign Minister rejoiced in the merits of ‘Neighbourhood First Policy’.” At the same time, it was reported that Sri Lanka is making plans to sign an agreement to secure the COVID-19 vaccine through the COVAX facility, which is already approved by the Cabinet.
Various news reports indicate that Sri Lanka is discussing whether to obtain the vaccines from the United States, Britain, or Sputnik V vaccine from Russia. However, it is clear that Sri Lanka has entered into world politics of vaccines. Such vaccine politics tells us that we need to steadily continue controlling strategies such as social distancing, contact tracing, antigen, and PCR testing, significantly raising awareness at the micro-community level. The kind of resilience that local people display when a family member undergoes an infectious disease such as measles and mumps are remarkable. People must be reminded of their resilience and caring. The communities must be made aware of the importance of safeguarding against the coronavirus, given its increased politicization and uneven possibilities of immunization and care.
While it is difficult to anticipate an equitable distribution of the vaccines globally, Sri Lanka’s situation will be determined by the number of vaccines received and the pandemic’s increased politicization. The WHO recognizes four categories of vulnerable persons/groups: Persons at risk of more serious illness from COVID-19, persons or groups with social vulnerabilities, persons or groups living in closed settings, and persons or groups with a higher occupational risk of exposure to the virus. What guarantees that these groups will be considered on a priority basis and the process of immunization will not be biased towards economic and political power? The global geographies of vaccines communicate to us two important messages. First are the difficulty and the disadvantaged position of obtaining vaccines for Sri Lanka as a less-developed country, and as a result, the COVID-19 pandemic can be protracted. Until the vaccines are obtained and a sizeable population of, at least, the risk category – including the frontline health care and security personal – are immunized, we will automatically be identified as vulnerable territories in terms of bio-security. Second, this vulnerability can be manipulated politically, both globally and nationally, to negotiate other deals with powerful countries to trade with vaccines.
The possibility of uneven geographies of care is a fact that should be anticipated given that a majority of the infected are from what we call ‘low-income, low-social status’ communities. There is now a tendency to identify COVID-19 as a disease of the impoverished. The local government bodies such as Municipal councils must reevaluate their position, not how they have acted to control the pandemic, but what they have failed to do in addressing the social welfare issues of the urban low-income communities.
As we look at the possible geographies of care, it is evident that the existence of a relatively good hospital network (at national, regional, and local levels) with relatively good coverage of the entire country has been immensely helpful in treating and caring for COVID-19 patients and those suspected. In addition to the already existing hospitals, the government has converted various government institutions into treatment centres in different parts of the island. This provides breathing space for the government hospitals when dealing with COVID-19 patients and patients who need critical medical care for other illnesses. It should also not be forgotten that the Public Health Inspectors were a category of lesser-known among the hierarchy of the health workers. Their role in curtailing the COVID-19 pandemic has been indispensable: Working not under the best of circumstances and with the minimum personal protective equipment. The average labourer who was entrusted with the strenuous task of sanitizing public places must be cared for too.
The public health system operationalized through MOH areas, a total of 347 MOH areas, as per the Annual Health Statistics Report 2017, is an essential component of controlling the pandemic now or in the future. The health sector generally receives only 1.59 percent of the GNP and 5.94 percent of the National Expenditure, a measly share for an essential sector. According to the same Report, Sri Lanka records an acute shortage of health personnel. There is a significant shortage of nurses and doctors: One doctor for 1083 people, one nurse per 471 people, one Public Health Midwife for 3533 people. As we look into the possible geographies of care, the significance of Primary Health Care Units, the MOH-based public health system, in maintaining a healthy country is indisputable.
Micro-geographies of COVID-19
In its interim guidance issued on May 18, 2020, the directive issued by the WHO is as follows: “Physical and social distancing measures in public spaces to prevent transmission between infected individuals and those who are not infected, and shield those at risk of developing serious illnesses. These measures include physical distancing, reduction or cancellation of mass gatherings and avoiding crowded spaces in different settings (e.g., public transport, restaurants, bars, theatres), working from home, and supporting adaptations to workplaces and educational institutions. For physical distancing, WHO recommends a minimum distance of at least one meter between people to limit the risk of interpersonal transmission.” Thus, the WHO recommendation includes two components: physical distancing of one meter between people and social distancing as much as possible in the social events, gatherings, etc.
This requirement was initially communicated as social distancing (සමාජ දුරස්ථභාවය) in Sri Lanka. The exercise of ‘physical and social distancing’ during COVID-19 reminded us of the work of two Political Geographers, Robert E. Norris, and L. Lloyd Haring. They argued that “every person has [is] a portable territory that is larger than the space s/he physically needs” (1980:9). They further wrote that “This territory is called personal space. It is similar in some ways to a political territory. Both personal space and political space are bounded, occupants of each type of space interact with each other of their kin, and uninvited intruders in both types of areas cause stress and behavioural changes within the intruded area.” It is imperative to understand that the personal space or the portable territory is unique to each individual in both size and shape, and they may vary over time and space, according to their specific individual requirements. In such a situation, how can we/how do we regiment this personal space in fear of the uninvited intruder of the coronavirus pathogen, through a standard measure of one or two meters between individuals? Until the COVID-19 pandemic emerged, this space, the portable territory of ours, had been taken for granted. We operated with a sense of relative autonomy over our portable territories. Now, we are told by the state and those in charge of controlling the pandemic how to operate these portable territories, maintaining a distance of one to two meters from each other. It is also expected that every person would carry out this ‘social distancing’ uniformly.
In early years, geographers were influenced by the science of spatial distancing, proxemics, introduced by the Cultural Anthropologist Edward T. Hall, who studied proxemics to understand human spatial behaviour at a micro-scale. In his famous book, “The Hidden Dimension,” published in 1966, he introduced a typology of human spatial distancing. This typology classifies the micro-spatiality of human beings into four types of spaces: intimate space, personal space, social space, and public space. Each type of space is demarcated with a specific distance, internally divided into a near phase and a far phase. The ‘portable territory’ mentioned above includes the intimate and personal spaces in this typology. According to Hall’s generalization, these portable territories end at four feet (1.2 meters), where social space begins. In his typology, ‘social space’ (See Diagram 01) spans between four to twelve feet, which is housed between personal and the public space. Edward T. Hall elaborates that “a proxemic feature of social distance is that it can be used to insulate or screen people from each other” (1966: 123). Social distance thus demarcates the end of physical dominion of an individual or, in other words, literally the jurisdiction of the portable territory.
Diagram 01: Distance Typology
In the case of COVID-19, hypothesizing that every person could be a possible carrier of the pathogen, one must maintain the one-metre distance. The distance of one-meter marks the outer boundary of the personal space and the inner boundary of the social space. An effective way to control the pathogens’ spread is to ensure that one strictly remains within one’s portable territory or, control people’s proxemic behaviour. This is very challenging since human beings have been civilized as social beings with defined and undefined social spaces!
Social distancing has become our new norm, and there is an undeniable need for this restriction. However, proxemic behaviour is not entirely an individual matter of concern. People of different cultures display different proxemic patterns; in other words, proxemic patterns are culturally highly conditioned. The concepts of ‘near’ and ‘distant’ are culturally different and relative. “The specific distance chosen (between two or more individuals) depends on the transaction, the relationship of the interacting individuals, how they feel and what they are doing… (Hall, 1969: 128). Human space requirements are generally influenced by his/her environment and surroundings and cultural norms. It is essential to understand the various elements in the immediate surroundings and the larger social context that contribute to our sense of spaces, distances, and relations. Implementers of social distancing may think that all people in a queue are potential carriers of the coronavirus, and therefore, one must maintain a distance of one meter. But some people may feel uncomfortable with social distancing simply because they may have socialized into different proxemic patterns.
Our proxemic behaviour may change, given the particular circumstances. For example, the need to feed a crying child at home, ailing parents, or one’s family overrides the fear of the virus, and the social distance is often contracted, in fear the person in front may grab what you may need. How people feel about each other at a particular time in a given space is a decisive factor in maintaining distance. In his study, Edward T. Hall explains that when people are angry and frustrated, they unknowingly tend to move closer. Some people often forget or become inconsiderate about maintaining social distance simply because of the urgency that being served in a regular queue entails. On such occasions, people are often characterized and labelled as irrational, undisciplined, and even unruly, whereas in political gatherings, opening ceremonies, personalized ‘bodhi pujas,’ etc., proxemic behaviour is often overlooked.
The standard proxemics required to control the COVID-19 pandemic are not realities for people who live in congested localities such as urban low-income areas and plantation areas where COVID-19 is fast spreading. Public services and commercial activities must be streamlined to facilitate a rational proxemic behaviour to maintain the social distance (see, for example, photograph no.1), with the understanding that the proxemic behaviour is culturally conditioned. It is very self-explanatory. Our discussion on proxemics here is not an argument against the requirement of one-meter restriction or any other form of social distancing. But understanding the cultural nuances of proxemics helps us be sensitive and intelligent when handling difficult situations rather than labelling people as irrational, undisciplined, and uncultured.
Few conclusive thoughts
What we have tried to emphasize in the article is the need and value of contextualizing the COVID-19 pandemic geographically. There are two aspects to this. First, it is imperative that the prevalence of the COVID-19 is mapped at the GN level with the available data focusing on individual MOH divisions. With our ‘sample’ exercise of Kandy, we have shown that a better spatial picture can be derived from GN level mapping. Since the MOH division, among others, is a crucial operational spatial unit for matters of public health, it is essential to map the number of COVID-19 patients at the MOH level, preferably even randomly locating them within GN divisions. The unintended benefit of such mapping would be that the existing health record systems (IMMR/eIMMR, etc.) will be further developed as a spatial health record system. A spatial health record system helps to understand the ecological dynamics of any disease and can be used as a real-time health monitoring and surveillance tool. The existing health record systems contain patients’ identity numbers (bed-head ticket number), age, gender, postal address, etc. If locational information such as GN, DSD, and district can be added, the data can easily be extracted at any spatial unit from the database for analysis in a crisis. Moreover, the postal addresses can be converted to Geographic Coordinates, indicating the patients’ geographical locations, using geocoding techniques.
Second, it is essential to understand the socioeconomic and ecological contexts of areas where the disease spreads at high intensity. Such a task is made difficult because of the unavailability of data relating to socioeconomic contexts at the GN level. However, the existing administrative system and its resources (Divisional Secretaries, Grama NIladharis, etc.) can be utilized to gather information about local areas. The process of controlling the pandemic must be localized with the MOH as the key operational spatial unit while adhering to national health guidelines and ethical concerns. It is time for the MOH-led system to take pro-active measures (i.e., creating awareness), in collaboration with the existing administrative setup, community organizations and networks, to safeguard the areas where the disease has not yet spread. Most importantly, this process needs to be monitored at the district level. Perhaps, district task forces need to be established to assess and take stock of the district’s current situation, preferably at the GN division level, and implement management and preventive measures.
In its recommendations, the WHO has repeatedly emphasized the need to adhere to both public health and social measures and, very importantly, select and ‘calibrate based on their local context.’ The WHO writes very clearly in its ‘COVID-19 Global Risk Communication and Community Engagement Strategy,’ that “COVID-19 is more than a health crisis; it is also an information and socioeconomic crisis.” It highlights the need to be ‘informed by data that cover the community needs, issues, and perceptions’ and engage with the communities. When the pandemic becomes protracted and the vaccines are not within reach, it is crucial to engage with the communities at the lower levels to respond to the COVID-19 pandemic. The authorities must pay special attention to the areas that it has not yet spread and take pro-active measures to safeguard those areas, perhaps with the assistance of community organizations and institutions to create awareness among communities.
It appears that people are becoming complacent, and this can exacerbate the situation. Generally, people expect the government to control the second wave and are less inclined to take responsibility for individual behaviours and public health and social measures. On the other hand, the government seems to expect the full responsibility to be taken by the individuals. As the pandemic situation is drawn out, people tend to take risks for granted and assumes normalcy. Such complacency can be detrimental to the process of controlling the pandemic. Such complacency is also a result of poor or lack of communication about the disease, specially among vulnerable communities. Although the Ministry of Health has developed a comprehensive set of health guidelines, whether they are effectively communicated to the people is a matter of concern. Many people cannot grasp the severity of the disease and the significance of adhering to preventive health and social measures. Therefore, authorities must seriously consider sharing the responsibility of controlling the pandemic with the communities.
Finally, while we encourage mapping as a tool that can facilitate better decision making, it is important to understand that maps, and even charts and diagrams, etc., can become ‘political technologies.’ Such political technologies can instil a sense of concern, fear, and anxiety among the decision-makers and the public. We see that the pandemic is fast politicized in Sri Lanka. Mapping and geo-visualization of COVID-19 should not be ruled out either in fear of exposure or political manipulation, as it may suggest how the pandemic needs to be acted upon effectively at the local level.
Dr. Nalani Hennayake teaches a range of Human Geography courses) and Dr. Kumudini Kumarihamy teaches GIS and Health at the Department of Geography, University of Peradeniya.
(Concluded)
by Dr. Anushka Kahandagamage
Last week began with the disturbing news of a brutal sexual assault on a female doctor at the Anuradhapura Hospital. From the moment of birth, women are taught to conform to societal expectations of how they should dress and behave, which shapes their sense of vulnerability. This feeling of being at risk knows no boundaries—whether it’s social status, wealth, or education, women experience it universally. It follows them everywhere, day and night. Even in the presence of men who consider themselves progressive, women still feel unsafe. Ideological beliefs or personal views don’t change this reality—women are constantly exposed to the threat of harm. Even when fully covered, from head to toe, they are not immune. In Western societies, which pride themselves on freedom and equality, women still face fear and danger. Vulnerability persists, even in their own homes or among those closest to them.
In a country like Sri Lanka, ravaged by decades of war, the pressure on women is even more intense. This is largely due to the celebration of military masculinities as the norm. In general, masculinity constantly tries to distance itself from femininity. These divisions are deepened by military models. To be seen as a ‘real man,’ one must embody military traits. This doesn’t necessarily mean being part of an official army or wearing a uniform; rather, any man who adopts characteristics like violence and physical risk-taking aligns with this military masculinity model. Nearly thirty years of war have normalised and solidified these military ideals, glorifying them more than ever. In such a society, women are subjected to and oppressed by these restrictive and harmful models of masculinity.
Men’s Unions
Referring back to the unfortunate incident involving the doctor, the Government Medical Officers’ Association (GMOA) organised a symbolic strike in protest. While it’s important to acknowledge their support for their female colleague, the issue is not solved by the strike itself or by the reactive nature of professional actions that only address problems after they have occurred. The GMOA has two presidents, four vice presidents, six assistant secretaries, a treasurer, an editor, two assistant editors, and thirty-five committee members, making a total of 51 office-bearers. Of these, only one committee member is a woman, meaning 50 of the board members are men. Meanwhile, the ratio of women to men in the medical community is roughly equal, and the number of female medical students is increasing, surpassing that of male students. In this context, the lack of female representation in the GMOA is deeply concerning.
Some may argue that it is the fault of female doctors for not running for these positions, but the real reason women avoid trade union politics is that these spaces are often unwelcoming. Women’s voices are suppressed and ignored, and many women do not feel these environments are safe or inclusive. The overwhelming male presence discourages women from participating, which is why they remain underrepresented in these spaces.
As a result, the specific challenges, insecurities, and forms of marginalisation faced by female doctors are not addressed within the trade union politics of doctors. These issues are never recognised as professional concerns. The troubling incident in Anuradhapura is not an isolated case; it is part of a broader pattern of difficulties faced by female doctors, with these issues going unheard by higher authorities. Therefore, instead of reacting after an incident occurs, the GMOA—currently shaped by political agendas—should take steps to create long-term solutions to address the problems of female doctors and bring them to the attention of the government. One key step would be to create a space within the GMOA where women can contribute their ideas and share their concerns. Rather than maintaining trade unions dominated by male professionals, unions should be established that include women’s voices as well. A platform should be created where women can actively engage in politics and contribute to shaping the future of the profession.
Women’s Unions
Additionally, the female doctor has the opportunity to speak up for herself due to her professional status. But what about the women who come from humble backgrounds? Do they have a platform to raise their voices regarding their troubles? Women’s voices should never be defined by their social class, status, or profession. A woman picking tea leaves in a garden may face harassment from someone more powerful and influential, yet this common form of abuse often goes unnoticed by society.
She may choose silence to protect her job. Similarly, a woman working the night shift in a garment factory may have to endure harassment and abuse without a chance to speak out. Many women in this country lack the platform a high-ranking professional woman has to raise their voices when they experience such mistreatment. This doesn’t mean that the problems faced by high-ranking professional women should be dismissed. On the contrary, it highlights that all women are equally ensnared by the economic, political, and patriarchal systems that dominate society. We all, to varying degrees, participate in upholding these oppressive social, political, economic, and military patriarchal structures. The crucial task is to identify these oppressive models and create counter-narratives that can challenge and dismantle them.
Models and narratives that perpetuate gender inequality need to be challenged and dismantled, and women’s active participation in politics is crucial in this process. These models, which often portray women as passive or secondary, limit their agency and reinforce systemic discrimination. To break free from these constraints, it is essential to create counter-narratives that highlight women’s leadership, resilience, and power. These counter-narratives not only challenge existing stereotypes but also empower future generations to believe in their ability to shape society.
Women’s participation in politics is vital to this shift. However, political engagement goes far beyond traditional party politics. It involves advocating for one’s rights, raising a voice for the marginalised, and sharing personal and collective stories that highlight the struggles women face. This form of political engagement helps to create awareness, foster solidarity, and inspire action within broader society. For example, women’s involvement in activism and trade unions plays an equally crucial role in challenging the status quo. Activism allows women to directly confront and protest against systemic injustices, while trade unions provide a platform for collective bargaining and the fight for fair working conditions.
Maybe Cassandra is small-minded venturing to the world stage to air her personal opinions. But opinions are allowed and speech and writing permitted in this island of ours now mercifully peaceful. So, she will air her views.
Opinions on the Trump-Zelensky confrontation
Cass cheers President Zelensky after his February 28 meeting with President Trump in a media crowded Oval Office. He was put down, nay, insulted by Trump and his Vice President. He admirably held his own and did not apologise even though he was shown the door.
Zelensky but were tactful. After all, good relations with one of the two largest, most powerful and economically elevated countries had to be maintained. They did not fault Zelensky, who offered no apology to the Prez of the US. After all, the insults heaped on him for his dress, his not being grateful to Trump, etc., he was shown the door. The outcome of negotiations between the US and Ukraine brokered by the Head of Saudi Arabia are still to be known.
Not so muted were the replies to Prez Trump (actually to Musk, who seems to be the puppeteer in the White House) regards his unreasonable tariffs, the latest on metal and steel products imported to the US. PM Justin Trudeau was outspoken about the unfairness of the tariffs and replied Canada was also doing likewise and added the corollary that never would Canada be a state of the US. Even the likes of Cassandra were shocked at the audacity of Musk to even suggest such a monstrously absurd idea.
In favour of Trump
A Sri Lankan, now a US citizen, mentioned how many ex-Sri Lankans, now Americans, are of the Republican Party and so must be approving of Trump as Prez. They are, she added, the rich ex-Sri Lankans, mostly doctors who have done very well in the US.
Of course, everyone and anyone is free in their choices. Dr Upul Wijayawardhana in his article What not to do in The Island of Wednesday March 12 writes: “I must say that I quite like Trump and admire him as a straight-talking politician. He keeps to his words however atrocious they sound! Unfortunately, most critics overlook the fact that what Trump is doing is exactly what he pledged during his election campaign …”
As Cassandra wrote earlier, all are free to make choices. Dr W is brave to declare his admiration for a politico who is being disapproved of universally. What Cass does not agree with is Dr W, while saying “the behaviour of Trump and VP Vance were hardly praiseworthy”, he censors the smaller nation Ukrainian: “but Zelensky did what exactly he should not do. After all, he was on a begging mission and beggars can’t be choosers! He behaves like professional beggars in Colombo who throw money back when you give a small amount!” Cass disagrees with Dr W. Zelensky was on a visit to sign an agreement for the US to exploit Ukraine’s mineral deposits; tied up with aid and arms to war against Russia but not on a begging mission per se. And they were both Presidents so there cannot be superiority at such a meeting.
Banker to Prime Minister
Looks very much like Canada is girding up its loins to fight an aggressive USA or rather the combination of Donald Trump and Elon Musk. Justin Trudeau has given notice he wishes to relinquish his premiership to spend more time with his family. And, his and the Liberal Party’s choice to vote as leader of the Party and thus PM designate is an ex-banker. No intelligence is needed to guess why this choice. To counter the trade and tariff wars instigated by Trump.
The Liberal Party of Canada, founded in 1867, is the longest serving and oldest active federal political party and had dominated federal politics in Canada for much of its history, holding power for almost 70 years in the last century. Pierre Trudeau’s name stands out as Party Leader and PM from 1968 to 79 and 1980 to 84. Son Justin held power from 2015. From March 14, 2025, Mark Carney will hold the fort, mostly against the economically conquering and property eyeing Trump.
Born in 1965 in Fort Smith, Northwest Territories, Carney was raised in Edmonton, Alberta. He graduated in economics from Harvard University in 1988 and earned a Master’s degree and doctorate from the University of Oxford in 1993 and ‘95. After holding various positions at Goldman Sachs, he joined the Bank of Canada as Deputy Governor in 2003. The next year he was named senior associate deputy minister for the Department of Finance Canada. He was head of the Canadian Central Bank until 2013, after which he was appointed Governor of the Bank of England, leading it through Brexit and the Covid lockdown. He left in 2020.
Listening to a couple of videos of his acceptance speech as Leader, Liberal Party, he appeared to be of statesman quality. He is married to Diana Fox, an economist he met in London. They have four daughters, the eldest an ardent environmentalist.
Farewell of Trudeau
Cass listened to a video recording of Justin Trudeau’s farewell address to the Liberal Party. It was noteworthy. His teenage daughter introduced him and said he had given his life to the Liberal Party and Canada and it was now important that he spend undivided time with his family of wife and three children
Justin Pierre James Trudeau was born in 1971 in Ottawa, the eldest son of Prime Minister Pierre Trudeau. Holds a BA degree in English from McGill University and a BEd from the University of British Columbia. He taught in secondary school until in 2008 he was elected an MP and in 2013 as leader of the Liberal Party and Prime Minister in 2015, the second youngest PM in Canadian history.
As Cass mentioned, his farewell speech was excellent, speaking alternatively in French and English with French portions translated to English. He recalled all that Canada had achieved: true democracy and people’s rights, including women’s right to choose what they wanted in their lives. He said Canada could and would meet challenges, even fight for its sovereignty as Canadians, even the indigenous, united.
In conclusion, Cass surmises the world is still in uproar, in contrast to Sri Lanka. No, that is not true. Doctors are on strike as she writes, extending their one day of stoppage of work, demanding greater protection for women medical personnel. Good demand but bad to strike.
And the Batalanda problem surfaces itself.
By Admiral Ravindra C Wijegunaratne
WV, RWP& Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc (Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defense Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan
(Extract from book “THOSE WERE THE DAY”)
It was in 1984, 41 years ago, that I returned to Sri Lanka, from India, after completing my Sub Lieutenant Technical course. My new appointment was at the Northern Naval Command and I was based in SLNS Elara shore establishment, in Karainagar.
Six batchmates of mine were also transferred to the North. It was in mid-1984. I now feel that transferring seven batchmates—boisterous Sub Lieutenants—was a very big mistake on the part of the Navy. We had just completed three and a half years in service. Whatever the situation, our parties went on till late at night. Thanks to the Indian food, which we ate for nine months, all of us were very thin.
It is believed that if you want to gain weight you have to drink toddy from the same palm, every day, before lunch. So, we owned one palm each at the Karainagar base. Our toddy tapper, Kandaiah, was paid 30 rupees every month (one rupee per day per one bottle). Kandaiah will mark our bottles and hand them over to the Officers Mess steward to keep them in the refrigerator. (The Navy Officers Mess is called the Ward Room in the Navy parlance). The Naval base in Karinagar, followed the “summer routine” due to the very hot weather in Jaffna. The working hours were from 07.30 hrs to 13.30 hrs. We gathered for lunch around 14.30 hrs, after all the senior officers had left. First, the bottle of fresh chilled Thal toddy, then delicious Navy lunch with sea food or mutton, followed by fruit salad or caramel pudding.
After our heavy lunch, we will rest for one hour in very warm weather and then go to the basketball or tennis courts by 16.00 hrs. Games would go on till sunset. Whether we gained weight that way is a moot question. Soon our ‘Christmas’ came to an end. We were detailed to ‘Mothership-daughter craft operation’. Seven sub-Lieutenants were in Command of seven boats, fiberglass dinghies (FGDs) fitted with 40 HP Out Board Motors. (OBMs). They move faster than fishing boats and our mission was to be attached to bigger ships (Gunboat, OPV or to trawler A521 ) and chase away any Indian bottom trawlers poaching in Sri Lankan waters and catch any smuggling or terrorist boat coming from India. Terrorists camps were situated in the Tamilnadu coast at that time. On 1 July 1984, (Sunday), my crew consisting of three junior sailors were due to proceed to sea. Senior most among my sailors was Leading Seaman Hibutugoda with eight years’ experience in the Navy. Able Seaman Buddhakorale, Marine Engineering Mechanic Bandara and I had been in service for less than four years. I was leading this young boat crew to action. During the daily briefing, I was told our boat was to join SLNS Jayasagara. (Offshore Patrol Vessel) anchored off Kachchativu on the Indo-Sri Lanka International Maritime Boundary Line (IMBL) by afternoon.
It was a fairly long sea journey for an FGB fitted with 40HP OBM. But that is how we started fighting terrorists out at sea in 1984!
We left the Karainagar base soon after breakfast at 07.00 hrs and reached Nainativu (Nagadeepa temple) pier by 09.30 hrs. I met Podi Hamudruwo, (a young priest) who was my close friend and worshipped the place, which the Buddha visited. Then we had tea at our Naval Detachment and proceeded back to sea. It was the height of the South West monsoon and usually sea South of Delft Island was very rough during this period. The funnel effect of Delft channel further made the sea even more furious. Leading Seaman . suggested that we turn back and return to base due to rough seas. I was not in agreement. Young and enthusiastic, I was determined to intercept terrorist craft or a smuggling boat in my first patrol on a FGD. So, we continued at a slower speed heading towards SLNS Jayasagara. Our only Navigational aid was a boat magnetic compass. The sea was very rough. As per my calculations, we should reach Mothership (SLNS Jayasagara) by noon.
We packed all our weapons and radio set in polythene covers and kept them safely under the bow- locker of the boat. We were riding the head sea, which tossed our boat up and down like a rubber ball. By 13.00 hrs, I knew something was wrong. Mother ship was not in sight, which was unbelievable. Our efforts to contact mother ship by our 10 Watts radio Communication set was unsuccessful. When we sighted the tall radio mast of Danuskodi (India), we realised that we had come too far away from the Mothership. (Later, we learnt the Mothership had moved to the North of Delft Island due to rough seas and the Naval base at Karainagar had failed to inform them of our departure). We were in Indian waters! We immediately turned back to our reciprocal course and headed towards Nainativu, none of these Islands were within our sight. All our calculations were done on the basis of our speed, boat compass directions and a photocopy of the Northern area sea chart.
The situation took a turn for the worse. After we started heading towards Sri Lankan waters, the wind and the sea coming from the stern of the boat made the handling of the vessel on a steady course extremely difficult. After a few minutes, waves broke on to boat, which started sinking. We jumped off. Marine Engineering Mechanic Bandara held on to a lifejacket. Others were swimming in various directions. The boat disappeared in deep waters within a few minutes. Wooden floorboards of the boat were floating. I grabbed one wooden floorboard and gathered others around it.
Now we were all together. Bandara was a non-swimmer and he wore a life jacket. Others were in a state of shock, even though they could swim. What they saw around them was only the sea with no land in sight.
What about me? I am a good swimmer thanks to Late Master Chief Petty Officer (PTI) PPR Silva, who was our swimming instructor during our cadet time. Further, my training at Britannia Royal Naval College (BRNC), Dartmouth, UK, where Royal Navy takes ‘survival at sea’ training very seriously. They put you in a life raft and keep you out at river Dart for a whole night during winter. Midshipmen from Asian and African countries who did the International Midshipman Course at BRNC with me cursed the Royal Navy instructors the whole night for keeping us exposed to very cold weather in river Dart. I realised the importance of that training in BRNC. However, the situation there was different. We were on a liferaft in River Dart, and not floating in water. Due to the cold weather in the UK during winter, if you fall into water, you will survive only a few minutes. You will die of hypothermia. The situation here in warm Sri Lankan/Indian waters is different. We would survive a longer period, maybe 24 hours.
I ordered all the sailors to stay together by holding on to the floor board and reassured them that help would be forthcoming even though I knew it would take hours to both CO SLNS Jayasagara, my CO SLNS Elara and Commander Northern Naval Area to realise our boat was lost at sea and to initiate Search and Rescue (SAR) mission. Then, I ensured that Bandara was comfortable with his life jacket. I instructed my sailors to just hang on to the wooden floorboard, not to expend energy by trying to swim. My instructions and reassurance had a calming effect on the sailors. We were riding waves, holding onto the floorboards. I told my sailors that a rescue team would come searching for us before sunset. Time as per my waterproof watch was 14.00 hrs.
I had one fear. After returning from India a few weeks back, I watched Steven Spielberg’s award-winning film ‘Jaws’, on man-eating great white sharks. The film is based on Peter Benchley’s 1974 novel JAWS. I thought such a shark would appear and swallow one of us whole. Further I knew for sure that there were no man-eating Sharks in our waters, but silently prayed that sunset would come fast in the hope that sharks would not see us in the dark.
Thankfully, at sun set, we saw an SLAF Aircraft on the horizon. It was patrolling along the India-Sri Lanka IMBL. We were in the Indian waters. Our morale went down to the lowest with sunset. No search would be conducted at night because aircraft and ships/boats could not sight us. We had to keep going. I told the sailors, “The aircraft must have seen us, but as you know, help would not come at night. We should somehow survive till next morning July 2, 1984)”. Something told me I was hoping for the impossible.
I prayed that it would not be the last sunset I was watching. I thought of my parents, my brothers and sisters, especially my sister closest to me, Lalani. who would die in an accident in Russia two years later. She was so close to me and I was her hero in uniform. I was determined to live and keep my sailors alive till morning.
As soon as the sun set, the new moon rose. The new moon was in the waxing crescent phase with only 7% illumination. That meant we were heading for a very dark night. I started singing, joined by my sailors. Leading Seaman Hibutugoda grabbed the ‘mike’ from me. He is a very good singer. I regretted having disregarded his advice that we turn back at Nainativu. A wonderful sailor, he mentioned it again. I respect him even today for his discipline. They were “old school” sailors who believed that”officers were always right”. The new moon started dipping down by the time Hibutugoda stopped singing. I wished if I had my hip flask was filled with rum. If I had been able to give him a tot, Hibutugoda would have gone on singing till dawn.
It became one of the darkest nights after the moon set at 9.00 pm. It was so dark that we could barely see each other. During my training at BRNC, I learnt that our body temperature was in water for a long time and body fluids transferred to sea water by natural osmosis; we would get dehydrated, feel drowsy and then drown. I was worried about my sailors, specially of Bandara, who started shivering. I told the sailors to keep talking and if anyone felt drowsy to inform others without falling asleep. I had the worst fear that one of them would feel drowsy and drown. To keep them alert, I showed them how to find North by reading stars and how to trace the star- conciliation of ‘Orion’.
Then, I asked them to count stars, and anyone whose count was the same as mine, would get a bottle of rum from me when we reached the base. They kept counting and recounting stars!It was the longest night in my life. The sunrise of 2nd July 1984 was the most beautiful one I have seen. I suddenly realized 1st July was Sunday and Indian trawlers would not go fishing on Sundays.
Morale, however, was up with the sunrise. I saw a few smiles. We did something unbelievable. We survived one whole night in water! We had broken all previous records by the Sri Lanka Navy on survival.
I saw Kachchativu Island on the horizon, where a small church was built by a fisherman, who was a survivor of a storm, and dedicated it to St. Anthonys. We were too weak to swim towards the island. I told my sailors that help would come soon. I am a Buddhist and firm believer in God Skanda (God Kataragama) and St. Anthony. When we get a sea appointment, we go to St. Anthony Church, Kochikade and light a candle because St. Anthony is the Saint who looks after seafarers like us. Our ships in the Colombo harbour, before proceeding to the sea on patrol first, turn towards St. Antony’s Church to invoke its blessings. Before taking over my sea appointment in the North, I lit a candle there. I prayed to St. Antony.
A book written by the late
W. T. Jayasinghe, the former External Affairs and Defence Secretary, titled, Kachchativu: And the Maritime Boundary of Sri Lanka, says: “The sea surrounding Kachchativu are
fertile fishing grounds and fishermen from Sri Lanka have from time immemorial been venturing into these waters. It is recorded that fishermen of Point Pedro went as far as Kachchativu to catch turtles during particular seasons.
The Portuguese administered Kachchativu as part of Jaffna and Sri Lanka has been exercising sovereignty and jurisdiction over Kachchativu and its adjacent waters without interruption.” (Page 18)
We were very weak by morning. Around 9.00 hrs / July 2, 1984, we saw a fishing trawler at a distance. They saw us floating and came towards us. I silently prayed again that it should not be an Indian trawler. We the SLN are not the best friends of Indian trawlers poaching in our waters.
It was a Sri Lankan trawler which came from Gurunagar. They took us on board. I looked at my waterproof watch. Time was 10.20 hrs. We had been floating for 20 hours and 20 minutes. All of us survived. The Tamil fishermen were very kind to us. They gave us water to drink, which tasted very sweet. We had not taken any water or food for almost 24 hrs. Most of us were shivering from the cold and had signs of dehydration. The fishermen gave us sugar and bread. This was the breakfast of these humble people. I ate a piece of bread with sugar with tears in my eyes.
I thanked St Antony for being kind to us. I was determined to come back to the small St Antony’s Church in Kachchativu soon to light a candle. Soon we were spotted by a SLN ship. The happy news communicated to the Naval Base, Karainagar “Ravi and his boys are safe. We are bringing them home”. A reception at the Naval base was unbelievable, led by my senior batch Lieutenant Parakrama Samaraweera (Pol Samare or Nalaka who died in Mullaitivu in 1996) and six of my batch mates. All these happened when I was a 21-year old, way back in 1984. Thank god for allowing me to live. Thanks St. Anthony
My mother was 82-years old and she broke her hip in 2017, when I was Navy Commander. She gave me most of the valuable documents she was keeping with her. One of those documents was my horoscope, written by a world-famous astrologer who was a very close friend of my late father. My horoscope was written only up to 1st July 1984, and the astrologer had said the remaining part of it would be completed some other day. My late father or mother did not know why the astrologer had postponed writing the second part. Now, I know why he did so. However, I survived on July 1, 1984.
When I was the Navy Commander, I was given the opportunity by His Lordship, Rt Rev Dr Justin Ganapragasam, Roman Catholic Bishop of Jaffna to build a new St Anthony’s Church at Kachchativu. I was more than happy to do so. Former Navy Commander, Admiral Piyal De Silva was the Northern Naval Commander at the time. I grabbed this golden opportunity with both my hands. Piyal did a wonderful job and built a beautiful church for St. Anthony in six months. I do not miss attending the yearly feast, which attracts thousands of Indian and Sri Lankan devotees. On 1st of July, I remember how lucky we were to survive in the sea.
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