Features

The story of Wellawatte

Published

2 years ago

2024/02/19

Wellawatte beach, though not very wide, is of any significance in Colombo, the rest of its shoreline being with little or no beach with plenty of rock (Courtesy Asiff Hussein)

Asiff Hussein, the Author of The Great Days of Colombo, speaks to The Island on how Wellawatte came to be and the origins of its street names.

Interviewed by Ifham Nizam

Q: You have covered Wellawatte fairly extensively in your book, The Great Days of Colombo. Could you share with our readers something about your findings in the course of your research?

A:Wellawatte is a fairly new addition to Colombo City which originally started in the Fort and Pettah areas before expanding to the outlying areas, like Cinnamon Gardens and the long stretch from Colpetty to Wellawatte, which is its southernmost limit.

Although today Wellawatte is a very busy part of Colombo, it was not very populated until about a century ago. Its Sinhala name literally means ‘Sandy Garden’. This suggests a rather deserted area or sandy wasteland. It could also mean ‘Beach Garden’. In contrast to the more northern coastal areas of Colombo, Wellawatte has a small beach which also has a swimming club of its own, the famous Kinross Club.

That it originally meant ‘beach garden’ is supported by the statement of Dr. P.R.C. Peterson who, in his memoirs Great Days (2001); speaks of his childhood in Wellawatte: “When we were a little older we used to play in the garden near the railway station, where we had to dodge a few coconut trees as we ran about. The owner once introduced two donkeys into the garden. We lads made some reins of coir rope and bits of coconut branches and rode these animals bareback“.

But could there be more to it ? It is possible that Wellawatta actually got its name from wasteland that could have come about here after it was inundated by sea water from a Tsunami, or tidal wave, a long time ago. As a result, the salty soil would have ensured it remained barren for a considerable time. This is supported by the discovery of a horizon of Sandstone, or Beach Rock, a kilometre inland from the seacoast, at the Wellawatte Spinning and Weaving Mills, as well as the presence near the coast there of coral reef beneath the top soil.

Here, underneath a layer of vegetable earth, was found a stratum of sea sand with marine shells, overlying a reef or stratum of coral fragments, with the coral reef itself resting on course grey sandy clay. So what this shows is that the sea had made incursions into the land in remote times and converted it into a sandy wasteland of sorts, which could explain the origin of the name Wellawatte.

Fishing on the headland facing the sea on Bambalapitiya-Wellawatte border (Courtesy Asiff Hussein)

Q: So how did Wellawatte evolve to what it is today, a very busy cosmopolitan zone of Colombo if it was so sparsely populated back then?

A: I guess that’s because the Burghers and Tamils decided to move in and call it home. Much of the property, on the seaside of Wellawatte, is believed to have been a vast coconut estate, owned by a Burgher gentleman named Charlemont Jonathan Gauder. In fact, it is after him and his relatives that many of the roads of Wellawatte, such as Charlemont Road, Frederica Road, Collingwood Road, Alexandra Road and Frances Road are named. Other prominent Burgher familiess, who lived in Wellawatte about a century or so ago, were the Christoffelsz who lived at Lyttelton, Ephraims who lived at Homerton, the Gauders who lived at Chrislyn and the Pouliers who lived at Lawrence Villa.

Indeed as late as the 1960s, Burgher men could be seen lazily lounging in the verandahs of their houses on either side of Galle Road. The existence of a Dutch Reformed Church, on Galle Road, must have also helped unite the Burghers here. These Burghers jealously preserved their anglicized lifestyle, even until the 1960s when the men wore lounge suits or, in the least, long-sleeved shirts and cravats to the 6 o’clock film at the Savoy, and their wives donned hats and wore gloves to Evensong at the Dutch Reformed Church, close to Arethusa Lane. Carl Muller, in his novel Yakada Yaka, vividly brings out the Burgher ethos of the area in the following vein: “Old Phoebus would come, and Jerry Jonklaas and Dumbo Matthysz from Arethusa Lane”.

Another impetus came from the Tamils. In fact, Wellawatte is humorously referred to as Little Jaffna after its huge Tamil population. Many Jaffna Tamils seem to have settled here in the couple of decades before independence. They were mainly into clerical jobs in various government departments. These government servants lived with fellow Tamil clerks as boarders in chummeries situated a little away from Galle Road.

Available records show that in the inter-war years, especially the 1920s, there were Tamils serving government or as company clerks who were settled in Perera Lane, Hampden Lane and Fernando’s Lane. There were others living as boarders in places such as Boswell Place and High Street until as late as the 1960s. Over time, they would have amassed enough wealth to buy properties there and get down their families. Before this, they had to look after their families up north and used to remit much of their salaries via money order through the Wellawatte Post Office.

Another community that moved in fairly early were the Moors. In fact, there is a Moor Road on the seaside of Wellawatte. There is also a very large mosque, one of the largest in Colombo, on Galle Road.

So here we have it. It was the settlement here of various minority communities that facilitated the transition of Wellawatte from a largely uptown residential area to the booming downtown area it is today. With the coming of the Tamils, the famous vegetarian restaurants of the area boomed and when the Moors came, the “Muslim hotels” were not long in coming. Over time, other restaurants and sweet houses to meet the varied tastes of its mixed population followed. And so we have the culinary paradise that is Wellawatte today.

Q; What can you tell us about the street names of Wellawatte and how they originated?

A: As I mentioned earlier, Wellawatte is a relatively recently developed urban area. As such its street names are not very old. In fact, only a few seem to go back to over a century.

Geoff Ells in his book Colombo Jumbo, published in 2012, has done a lot of good work on the street names of Wellawatte, though there are other little-known street names, some now lost, that I was able to trace going through old records.

The Burghers, as I said, were a prominent community in the early days of Wellawatte. One such Burgher family, who originally hailed from Germany and who contributed a lot to the street names here, were the Gauders who owned land on both the sea side and land side of Galle Road. There was already a Gauder’s Lane in Wellawatte in the early 1900s where photographer Finlay Ingleton lived though it has since been lost.

In later times we hear of Charlemont Road named after Christian Charle-Mount Gauder, Hotel and landed proprietor who lived at Chrislyn in Wellawatte, Frederika Road named after his aunt, Frances Road after his daughter-in-law and Alexandra Road which must have mistakenly called thus after his son Alexander. Collingwood Place must have been named after Hector Collingwood Gauder, another member of the family.

Asiff Hussein

Poulier’s Lane, now known as Pereira Lane, must have been named after a Burgher gentleman going by the name of Poulier and was known from the 1930s, if not earlier. Its present name of Pereira Lane probably takes after George Pereira, Station Master for the Ceylon Government Railway. We also hear of St. Boswell’s Road in Wellawatte in the early 1900s until about WW I and it is possible that this is identical with Boswell Place which is suppose to have been named after the famous British travel writer James Boswell. Vaverset Place off Galle Road was known from the 1920s though it is surprisingly hard to trace whom it was named after. In the 1930s also spelt as Vaversett Place.

Pennyquick Road seems to take its name from Charles Pennyquick, a Ceylonese Civil Servant who became Mayor of Colombo in the 1890s during whose tenure the eradication of stray dogs was taken to an all new high with a gas chamber since he deemed drowning the poor creatures in the Beira Lake inhumane. De Almeida Place seems to have been named after a scion of the family of that name since we hear of Villa Sorrets in De Almeida Place where Dr. Milanious De Almeida lived in the inter-war years. And Hamer’s Avenue takes after a scion of the Burgher family of Hamer.

High Street which leads from Galle Road to Pamankade also seems to be quite old and was known in the inter-war years, if not before. It was renamed W. A. Silva Mawatha in the 1960s after well known Sinhala novelist Wellawattearchchige Abraham Silva who lived down the road in his family residence Silvermere. Stratford Avenue which leads to Kirulapone Junction takes after the birthplace of British playwright William Shakespeare Stratford-Upon-Avon. What seems to have influenced the naming of this road is the bridge over the canal which it leads to, just like the one over the Avon in England. Ash Tip Road seems to have once been the site of a municipal waste disposal operation. It is known in Sinhala as Aluwala Para (Ash Pit Road).

Peterson Lane probably takes its name from a much-respected government clerk George Peterson who lived down the lane. Dr .P. R. C. Peterson in his memoirs Great Days (2001) holds that the lane was so called after his father George who served in the clerical establishment, a much-respected position back then in the 1890s.

He recalls how the name came to be when one Sunday morning his father was in his garden and the Assistant Government Agent passed by on horseback along what was then a footpath and was asked by him if there was a name to the lane. Pat came the reply: “No name, but the village folk, the children and so on call it Peterson Lane”. The AGA called on his subordinate to make a note of it and it was henceforth officially called as such.

Geoff Ells in his book on Colombo’s Street Names mentions an Andarewatta Road in Wellawatte whose old name he gives as Second Lane and whose origins he traces to the Andrees, a surname borne by a prominent Burgher family of Prussian origin. However, I have since not been able to trace such a road in Wellawatte though there is one such road in the Havelock Town zone. Could Ells have been mistaken or was there a road in Wellawatte named by some of its residents as such?

There are also a few street names that seem to have disappeared. These include Niles Place and Cool Path Lane which were known in the inter-war years and occur in the Supplement to the Ceylon Government Gazette of December 11, 1925. There was also a Pond Road and Botejue Lane off Galle Road Wellawatte in the inter-war years. By the 1930s we hear of Colonel’s Avenue where there was a house called Lilac and where one Samy Lebbe Marikkar lived. We also hear of Theatre Road in Wellawatte where one Sorab Darashaw lived in the early 1930s.

It’s, indeed, strange what happened to these street names. Did they disappear just like that or were they replaced by other street names? I guess this is an area where more research is needed.

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Features

Government is willing to address the past

Published

18 hours ago

2026/03/24

Sahan Weerasooriya

Minister Ratnayake

Minister Bimal Rathnayake has urged all Sri Lankan refugees in India to return to Sri Lanka, stating that provision has been made for their reintegration. He called on India to grant citizenship to those who wished to stay on in India, but added that the government would welcome them back with both hands if they chose Sri Lanka. He gave due credit to the Organisation for Eelam Refugees Rehabilitation (OfERR), an NGO led by S. C. Chandrahasan, the son of S. J. V. Chelvanayakam, widely regarded as the foremost advocate of a federal solution and a historic leader of the Federal Party. OfERR has for decades assisted refugees, particularly Sri Lankan Tamils in India, with documentation, advocacy and voluntary repatriation support. Given the slow pace of resettlement of Ditwah cyclone victims, the government will need to make adequate preparations for an influx of Indian returnees for which it will need all possible assistance. The minister’s acknowledgement indicates that the government appreciates the work of NGOs when they directly assist people.

The issue of Sri Lankan refugees in India is a legacy of the three-decade long war that induced mass migration of Tamil people to foreign countries. According to widely cited estimates, the Sri Lankan Tamil diaspora today exceeds one million and is often placed between 1 and 1.5 million globally, with large communities in Canada, the United Kingdom and Australia. India, particularly Tamil Nadu, continues to host a significant refugee population. Current figures indicate that approximately 58,000 to 60,000 Sri Lankan Tamil refugees live in camps in India, with a further 30,000 to 35,000 living outside camps, bringing the total to around 90,000. These numbers have declined over time but remain one of the most visible human legacies of the conflict.

The fact that the government has chosen to make this announcement at this time indicates that it is not attempting to gloss over the human rights issues of the past that continue into the present. Those who suffered victimisation during the war may be encouraged that their concerns remain on the national agenda and have not been forgotten. Apart from those who continue to be refugees in India, there are more than 14,000 complaints of missing persons still under investigation according to the Office on Missing Persons, which has received tens of thousands of complaints since its establishment. There are also unresolved issues of land taken over by the military as high security zones, though some land has been released, and prisoners held in long term detention under the Prevention of Terrorism Act, which the government has pledged to repeal and replace.

Sequenced Response

In addressing the issue of Sri Lankan Tamil refugees in India, the government is sending a message to the Tamil people that it is not going to gloss over the past. The indications are that the government is sequencing its responses to problems arising from the past. The government faces a range of urgent challenges, some inherited from previous governments, such as war era human rights concerns, and others that have arisen more recently after it took office. The most impactful of these crises are not of its own making. Global economic instability has affected Sri Lanka significantly. The Middle East war has contributed to a shortage of essential fuels and fertilizers worldwide. Sri Lanka is particularly vulnerable to rising fuel prices. Just months prior to these global pressures, Sri Lanka faced severe climate related shocks, including being hit by a cyclone that led to floods and landslides across multiple districts and caused loss of life and extensive damage to property and livelihoods.

From the beginning of its term, the government has been compelled to prioritise economic recovery and corruption linked to the economy, which were central to its electoral mandate. As the International Monetary Fund has emphasised, Sri Lanka must continue reforms to restore macroeconomic stability, reduce debt vulnerabilities and strengthen governance. The economic problems that the government must address are urgent and affect all communities, whether in the north or south, and across Sinhalese, Tamil and Muslim populations. These problems cannot be postponed. However, issues such as dealing with the past, holding provincial council elections and reforming the constitution are not experienced as equally urgent by the majority, even though they are of deep importance to minorities. Indeed, the provincial council system was designed to address the concerns of the minorities and a solution to their problems.

Unresolved grievances tend to reappear in new forms when not addressed through political processes. Therefore, they need to be addressed sooner rather than later, even if they are not the most immediate priorities for the government. It must not be forgotten that the ethnic conflict and the three decade long war it generated was the single most destructive blow to the country, greatly diminishing its prospects for rapid economic development. Prolonged conflict reduced investment, diverted public expenditure and weakened institutions. If Sri Lanka’s early leaders had been able to negotiate peacefully and resolve their differences, the country might have fulfilled predictions that it could become the “Switzerland of the East.”

Present Opportunity

The present government has a rare opportunity to address the issues of the past in a way that ensures long term peace and justice. It has a two thirds majority in parliament, giving it the constitutional space to undertake significant reforms. It has also demonstrated a more inclusive approach to ethnic and religious minorities than many earlier governments which either mobilized ethnic nationalism for its own purposes or feared it too much to take political risks to undertake necessary reforms. Public trust in the government, as noted by international observers, remains relatively strong. During her recent visit, IMF Director General Kristalina Georgieva stated that “there is a window of opportunity for Sri Lanka,” noting that public trust in the government provides a foundation for reform.

It also appears that decades of public education on democracy, human rights and coexistence have had positive effects. This education, carried out by civil society organisations over several decades, sometimes in support of government initiatives and more often in the face of government opposition, provides a foundation for political reform aimed at justice and reconciliation. Civil society initiatives, inter-ethnic dialogue and rights-based advocacy have contributed to shaping a more informed public about controversial issues such as power-sharing, federalism and accountability for war crimes. The government would do well to expand the appreciation it has deservedly given to OfERR to other NGOs that have dedicated themselves addressing the ethnic and religious mistrust in the country and creating greater social cohesion.

The challenge for the government is to engage in reconciliation without undue delay, even as other pressures continue to grow. Sequencing is necessary, but indefinite postponement carries risks. If this opportunity for conflict resolution is not taken, it may be a long time before another presents itself. Sri Lanka may then continue to underperform economically, remaining an ethnically divided polity, not in open warfare, but constrained by unresolved tensions. The government’s recent reference to Tamil refugees in India is therefore significant. It shows that even while prioritising urgent economic and global challenges, it has not forgotten the past. Sri Lanka has a government with both the mandate and the capacity to address that past in a manner that secures a more stable and just future for all its people.

By Jehan Perera

Features

Strategic diplomacy at Sea: Reading the signals from Hormuz

Published

18 hours ago

2026/03/24

Sahan Weerasooriya

The unfolding tensions and diplomatic manoeuvres around the Strait of Hormuz offer more than a snapshot of regional instability. They reveal a deeper transformation in global statecraft, one where influence is exercised through calibrated engagement rather than outright confrontation. This is strategic diplomacy in its modern form: restrained, calculated, and layered with competing interests.

At first glance, the current developments may appear as routine diplomatic exchanges aimed at preventing escalation. However, beneath the surface lies a complex web of signalling among major and middle powers. The United States seeks to maintain deterrence without triggering an open conflict. Iran aims to resist pressure while avoiding isolation. Meanwhile, China and India, two rising powers with expanding global interests are navigating the situation with careful precision.

China’s position is anchored in economic pragmatism. As a major importer of Gulf energy, Beijing has a direct stake in ensuring that the Strait of Hormuz remains open and stable. Any disruption would reverberate through its industrial base and global supply chains. Consequently, China advocates de-escalation and diplomatic resolution. Yet, this is not purely altruistic. Stability serves China’s long-term strategic ambitions, including the protection of its Belt and Road investments and maritime routes. At the same time, Beijing remains alert to India’s growing diplomatic footprint in the region. Should India deepen its engagement with Iran and other Gulf actors, it could gradually reshape the strategic balance in areas traditionally influenced by China.

India’s approach, in contrast, reflects a confident and increasingly sophisticated foreign policy. By engaging Iran directly, while maintaining working relationships with Western powers, New Delhi is positioning itself as a credible intermediary. This is not merely about energy security, though that remains a key driver. It is also about strategic autonomy the ability to act independently in a multipolar world. India’s diplomacy signals that it is no longer a passive player but an active shaper of regional outcomes. Its engagement with Iran, particularly in the context of connectivity and trade routes, underscores its intent to secure long-term strategic access while countering potential encirclement.

Iran, for its part, views the situation through the lens of survival and strategic resilience. Years of sanctions and pressure have shaped a cautious but pragmatic diplomatic posture. Engagement with external actors, including India and China, provides Tehran with avenues to ease isolation and assert relevance. However, Iran’s trust deficit remains significant. Its diplomacy is transactional, focused on immediate gains rather than long-term alignment. The current environment offers opportunities for tactical advantage, but Iran is unlikely to make concessions that could compromise its core strategic objectives.

Even actors on the periphery, such as North Korea, are closely observing these developments. Pyongyang interprets global events through a narrow but consistent framework: regime survival through deterrence. The situation around Iran reinforces its belief that leverage, particularly military capability, is a prerequisite for meaningful negotiation. While North Korea is not directly involved, it draws lessons that may shape its own strategic calculations.

What emerges from these varied perspectives is a clear departure from traditional bloc-based geopolitics. The world is moving towards a more fluid and fragmented order, where alignments are temporary and issue-specific. States cooperate on certain matters while competing with others. This creates a dynamic but unpredictable environment, where misinterpretation and miscalculation remain constant risks.

It is within this evolving context that Sri Lanka’s strategic relevance becomes increasingly visible. The recent visit by the US Special Envoy for South and Central Asia, Sergio Gor, to the Colombo Port; is not a routine diplomatic courtesy call. It is a signal. Ports are no longer just commercial gateways; they are strategic assets embedded in global power competition. A visit of this nature underscores how Sri Lanka’s maritime infrastructure is being viewed through a geopolitical lens particularly in relation to sea lane security, logistics, and regional influence.

Such engagements reflect a broader reality: global powers are not only watching the Strait of Hormuz but are also positioning themselves along the wider Indian Ocean network that connects it. Colombo, situated along one of the busiest east–west shipping routes, becomes part of this extended strategic theatre. The presence and interest of external actors in Sri Lanka’s ports highlight an emerging pattern of influence without overt control a hallmark of modern strategic diplomacy.

For Sri Lanka, these developments are far from abstract. The island’s strategic location along major Indian Ocean shipping routes places it at the intersection of these global currents. The Strait of Hormuz is a vital artery for global energy flows, and any disruption would have immediate consequences for Sri Lanka’s economy, particularly in terms of fuel prices and supply stability.

Moreover, Sri Lanka must manage the competing interests of larger powers operating within its vicinity. India’s expanding regional role, China’s entrenched economic presence, and the growing attention from the United States all converge in the Indian Ocean. This requires a careful balancing act. Aligning too closely with any one power risks alienating others, while inaction could leave Sri Lanka vulnerable to external pressures.

The appropriate response lies in adopting a robust foreign policy that engages all major stakeholders while preserving national autonomy. This involves strengthening diplomatic channels, enhancing maritime security capabilities, and investing in strategic foresight. Sri Lanka must also recognise the growing importance of non-traditional security domains, including cyber threats and information warfare, which increasingly accompany geopolitical competition.

Equally important is the need for internal coherence. Effective diplomacy abroad must be supported by institutional strength at home. Policy consistency, professional expertise, and strategic clarity are essential if Sri Lanka is to navigate an increasingly complex international environment.

The situation in the Strait of Hormuz thus serves as both a warning and an opportunity. It highlights the fragility of global systems, but also underscores the potential for skilled diplomacy to manage tensions. For Sri Lanka, the challenge is not merely to observe these developments, but to position itself wisely within them.

In a world where power is no longer exercised solely through force, but through influence and presence, strategic diplomacy becomes not just an option, but a necessity. The nations that succeed will be those that understand this shift now and act with clarity, balance, and foresight.

Mahil Dole is a senior Sri Lankan police officer with over four decades of experience in law enforcement and intelligence. He previously served as Head of the Counter-Terrorism Division of the State Intelligence Service and has conducted extensive interviews with more than 100 suicide cadres linked to terrorist organisations. He is a graduate of the Asia-Pacific Centre for Security Studies (Hawaii).

By Mahil Dole
Senior Police Officer (Retd.), Former Head of Counter-Terrorism Division, State Intelligence Service, Sri Lanka

Features

Pirivenae Piyathuma – An authentic thought leader enters the heavenly passage

Published

18 hours ago

2026/03/24

Sahan Weerasooriya

Rev. Professor Aloysius Peiris

I knew that I would have to share my thoughts about the most inspiring thought leader of my life, one day. When I spoke of his virtues two years ago, at the time of him celebrating his 90^th birthday with “Tulana” research centre, his coveted creation, reaching 50^th year, I did not expect this day to be so soon. I am referring to the heavenly departure of Rev. Professor Aloysius Peiris, SJ, known to most as “Fr. Aloy’”.

Overview

Fr. Aloy was born on 9^th April, 1934 in Ampitiya, Kandy and peacefully passed away on 22^nd March, 2026 just few weeks before his 93^rd birthday. Hailing from a family that has produced nuns and priests, his religious formation as a Jesuit opened pathways to reach east and west alike, as an eminent theologian, erudite scholar, and an exemplary priest.

Fr. Aloy became the first Sri Lankan Catholic Priest to obtain a Ph.D. in Buddhist Philosophy from the Vidyodaya Campus, University of Sri Lanka. It was Fr. Marceline Jayakody, OMI who became popularly known as Pansale Piyathuma (The priest of the Buddhist temple), because of his association with Buddhist culture, influencing his much-popular hymns with authentic local flavour. I would not hesitate to hail, Fr. Aloy as Pansale Piyathuma (The priest of the Buddhist monastery). It was heartening to see Buddhist monks visiting him to study pitakas and “suttas which are revered religious texts, under his valued guidance. He was awarded the prestigious Honourary Doctorate of Literature (D.Litt) by the same institution, now University of Kelaniya in 2015.

Moreover, Fr. Aloy obtained three theological degrees, an L.Ph. from Sacred Heart College in Shembaganur, India (1959), STL from the Pontifical Theological Faculty in Naples (1966), and a Th.D. from Tilburg University (1987). Fr. Aloy also has a BA in Pali and Sanskrit from the University of London (1961). As he shared with my friend Asoka Dias, during a recent interview of Sirsa TV, the proficiency in both western and eastern languages opened many doors for him to reach out to deserving communities.

It is heat-warming to recall my first encounter with Fr. Aloy as a student awaiting to start my Advanced Level classes, on his 50^th birthday. He guided me how to study rhythmically maintaining the needed balance. My fruitful association with him has spanned over 42 years with enriching guidance, engaging dialogue, and entrusting commitment. I must whole-heartedly acknowledge that He was the one who pursued me to embark on an academic career, moving from the lucrative private sector as an engineer turned manager. It was a conscious shift listening to my yearning inner purpose, and Fr. Aloy was a guiding light and a glittering beacon, showing the salient way. I would simply recognize him with utmost respect, as an authentic thought leader who was an inspirer, influencer, and an initiator.

Fr Aloy as an Inspirer

Fr Aloy inspired millions around the globe through his scholarly writing. His books and articles have been translated into many languages. Among them, An Asian Theology of Liberation and Love Meets Wisdom appear prominently. He is the author of more than 30 books and well over 500 Research Papers. He was of the view that any authentic theology for Asia must grapple with both poverty and religious pluralism. He calls for a theology born from listening not only to Scripture, but also to the suffering of the poor and the wisdom of ancient traditions like Buddhism. There comes the connection to love and wisdom. Fr Aloy argued that Christianity (focused on “love” or agape) and Buddhism (focused on “wisdom” or prajna) are complementary, proposing that authentic engagement requires embracing the core strengths of both traditions to achieve spiritual maturity.

He has been the editor of Vagdevi, a journal of religious reflection, until his demise. I remember receiving a copy of the latest a few months ago, where his authentic views on contemporary Christianity, were clearly and coherently expressed. Same with the case of many of his sought-after religious writings, such as Give Vatican II a Chance, Leadership in the Church, Relishing our Faith in Working for Justice, Lent in Lanka – Reflections and Resolutions and God’s Reign for God’s Poor. I must confess that, though representing a different specialty, my writing has been immensely inspired by Fr. Aloy.

Fr. Aloy as an Influencer

He was a distinctly different thinker in terms of linking theology with poverty on one side and inter-religious dialogue on the other side. He argued that any theology for Asia must consider the realities of poverty, pluralism, and power. Religion, as he perceived, must be a force for healing and liberation and not for division and fragmentation. He was a key resource in the 1980s for the Federation of Asian Bishops’ Conferences (FABC), where he helped shape a distinctly Asian Catholic theology dialogical, incarnational, and deeply rooted in the continent’s spiritual traditions.

I recall him having numerous conversations with Rev. Fr. Oscar Abeyrathne (popularly known as Swami Thaththa, initiator of Kithudana Pubuduwa (Catholic Charismatic Renewal” in Sri Lanka). If I may observe, Fr Aloy as the “influencer,” Fr. Oscar was the “implementor.” As a youth leader of “Kithudana Pubuduwa,” I learnt how to wear the national dress with pride and how to participate in Catholic rituals with enhanced oriental flavour. When, “tyer pyres” were prevalent with burning youth, during 88-89 insurrection, we as youth were guided towards a non-violent path, yet, upholding social justice, by both of them.

Fr. Aloy as an Initiator

I remember cycling from my native home in Pamunuwila to an “oasis” overtly known worldwide yet having its humble presence amidst lush greenery. That is what Fr. Aloy initiated 52 years ago as “Tulana”. To be precise, Tulana Research Centre for Encounter and Dialogue. The word Tulana has its origin in Sanskrit, can be translated as discernment. It also symbolically means balancing, harmonis+ing, and complementing, with due reference to Christianity and Buddhism.

According to Fr. Aloy, the primary founding motivation was as a response to two challenges – the challenge of the spirituality and philosophy of Sri Lanka’s major religion, Buddhism, and the challenge of the socio-political aspirations of the highly educated but marginalised rural youth. The vast library, aptly named as Fr. S. G. Perera Memorial Oriental Library, includes mainly the book collection of the late Fr. S. G. Perera, the first Sinhalese Jesuit in Sri Lanka, who gifted his collection to Fr. Pieris so many years ago. I had the rare privilege of reading, relating, and reflecting, in this revered resource centre during my Advanced Level and university times. The collection of science fiction stories I published, were mostly written at Tulana library.

Apart from the rich knowledge base, Tulana has a rare collection of pantings, carvings and many other symbolic ways of demonstrating the eastern perspectives of Christianity. Among many, the creations by Ven. Hathigammana Uthththarananda Thero, depicting Christ in a Buddhist context, are indeed serene and significant.

I will fail in my duty if I do not mention another feat of Fr. Aloy as an initiator. It is the Centre for Education of Hearing Impaired Children (CEHIC). Located in Dalugama, Kelaniya, it is a “small miracle of hope,” for many. Since the inception in 1982, Fr. Aloy has been steadfastly supporting Rev. Sr. Greta Nalawatta, in healing thousands, and paving the path of prosperity. I remember late Prof. Carlo Fonseka saying at CEHIC, what he saw of curing the medically-declared deafness through a holistic auditory-verbal method is a “real miracle.” It gives me immense happiness to be a member of the Education Board of CEHIC, in contributing to the valued vision of Fr Aloy.

A Spiritual Sage of our Age

Many more can be written about Fr. Aloy, as a salient spiritual sage of our age. His intellectual and interactional prowess with people-friendly approach paved way for him to be a sought-after sharer. He was multi-talented in being a musician from his early age as well. He battled a key health challenge but the way he perceived, it was “joyful suffering.” He was not hesitant to call a spade a spade, despite receiving bouquets and brickbats alike. He was highly critical of “Ecclesiastics Politics,” the way he described some inner dynamics of the Church.

Fr. Aloy truly lived a life, meaningfully aligned to the aspiration of St. Ignatius Loyola, the founder of Society of Jesus, his religious order. It is to find God in all things and taking action for the greater glory of God ( Ad Maiorem Dei Gloriam). He duly responded to the question raised by the Buddha (in Yamakavagga). “However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?”

Life is to love, learn, lead and to leave a legacy. Goodbye, my beloved inspirer, influencer, and initiator. May Rev. Fr. Aloysious Peiris, SJ have a blissful heavenly journey.

The writer is
Senior Professor in Management
Postgraduate Institute of Management, University of Sri Jayewardenepura

by Ajantha S. Dharmasiri