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Thus Spake Ajahn Brahm

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A wonderfully precious four hours at the BMICH on May 30 when Most Venerable Ajahn Brahmavamso explained some Dhamma; conducted guided meditation; and answered queries. I came away inspired and infused with loving kindness to all, myself included. There was also gratitude to my niece, grandniece and the driver who were with me extending help and concern.

Much gratitude and appreciation to Ven Mettavihari under whose guidance the members of the Ajahn Brahm Society of Sri Lanka (ABS) worked hard for many months to plan, organize and see to every little detail so that the crowded programme presented to Ajahn Brahm – visiting for 10 days – worked out smoothly with not the slightest twinge or hitch. Most appreciation is extended, of course, to Ajahn Brahm, not only for what he told us and led us to consider and think on, but for his very presence; smiling always and radiating ‘benign-ness’ and his ‘kindfulness’: a most meaningful term he coined from the two absolute necessities in life: mindfulness and loving kindness.

By 6.15 in the morning of May 30, mostly white clad, disciplined people collected at the BMICH and moved to the Main Hall and Sirimavo A and B Halls as designated in the free passes collected earlier. I reckon there were well over 7,000 who moved sedately and noiselessly to take their seats well before Ajahn Brahm was guided in to the main hall. He addressed us for about an hour, Halls A and B having two large screens each; thus able to clearly follow proceedings and see and hear Bhante. With a short interval intervening, he moved to Hall A and conducted meditation and spoke too. He moved to Hall B for the Q & A session and around 10.30 moved back to the Main Hall for summation and to give his blessing to all present, others, and the country.

Ajahn Brahm’s expressed thoughts

I need not mention that I include here only some of what the Bhikkhu said and narrate only a few of the anecdotes Ven Brahm spiced his talk with.

The first thing he said was “How beautiful your country is. When I come here monks are always smiling and happy. That’s what you can expect. Buddhism and meditation make for happiness. There is a misconception that meditation is difficult. It is not a concentration camp. Meditation is easy and most pleasant. When I was a teenager I learnt this; I meditated. Now mindfulness is taught in schools. When in Cambridge University following studies in Theoretical Physics, the final exam lasted six days. I would meditate before each of the two papers a day. This disconnected me from the stress of exam studies. I was in the present moment and not nervous at all. Often however, the brain was exhausted. But with ‘kindfulness’ I became happy. We have to know our minds. The power of the mind can sure cure illness.”

He next spoke of stillness, demonstrating with a glass with water in it. Holding it, the water was not still; placed on a table the water was still. This is symbolic of the mind. When the winds of wanting blow, the mind is disturbed. Let it go; be patient. Then the mind will be rested. “When your mind is still, you see things as they truly are. Clarity and energy of the mind increase. The power of mindfulness is great; awareness becomes very strong, very refined and you see clearly. A medical student nearly gave up studies due to cancer. He developed mindfulness, cured himself and went on to become a very caring doctor. Please do not underestimate the power of your mind, which gives a person who is thus mentally attuned, great happiness, peace of mind, eliminating stress. Of my 42 years of being a monk for 38 years I have had not a day’s illness.

“I work very hard; I meditate; I am very glad to help all people. For 35 years I have visited a cancer hospital. Some question why a Buddhist monk visits. I got to know and spoke often with a woman who had suffered greatly with breast cancer and underwent a mastectomy. She was in remission from the cancer but was totally worried about it returning. ‘What will I do if my cancer returns. How can I suffer more pain?’ she constantly asked. I posed to her the question ‘What if the cancer is cured and will not come back?’ That was an eye opener to her and set her thinking. I continued to speak to her on my visits. She changed to thinking positively. She was cured and discharged from hospital. I changed her life by guiding her to think positively.”

Ajahn Brahm arriving at the event and Full house at BMICH

One feature of Ajahn Brahm’s teaching and addresses is that on the surface what he says seems simple. But my word, his anecdotes and preaching are so very meaningful and convey so much to the listener who will go deeper into what he says and gets to the significance he intends conveying. In the above instance of his address he stopped short of explanation and preaching.

The listeners had to work out what truth or advice he meant to convey. This method is much more enduring and can be remembered than the crux of the matter being revealed by the speaker.

He spoke about a student in a university in Adelaide who was so stressed that she could not leave her bed. Her uncle was a Buddhist, so he asked Ajahn Brahm to visit the bedridden girl. He asked her how she felt when a panic attack overcame her. “Tight in the chest.” He advised her to investigate and find out exactly where she felt the tightness. He gave her three days for this. Then six days of gently massaging the place of pain with loving kindness. He asked her how she felt. “Tightness has disappeared”, she replied. “Nine days more of treating yourself with love and kindness”, he suggested. She overcame her panic attacks; went on to continue her dental studies and obtained a first class degree. Now a busy dentist, the girl thanked him for saving her life.

Ajahn Brahm touched on a relevant, related topic: depression. “Depression is a low state of mind; mind has low energy; life turns boring; worries are excessive; mental exhaustion results. Don’t fight it; save your energy; build up your mental and emotional strength; determine to see much more comprehensively, hear more clearly.” Ajahn Brahm advised. His anecdote here was how when in Cambridge University, particularly during exams for the Natural Science Tripos, other students would study hard during the hour’s lunch break. He would walk and passing a clump of bamboo, would be captivated and stare long at it. Later during continued walks, after the initial wonder died down, he saw the bamboo more clearly and noticed how it seemed to miss the tropical climate that was its right. “The mind gets stronger with meditation; mindfulness opens the mind.” “Why do you smile?” he asked. “Because there is peace within you,” he replied. “This is the best makeup”, he advised.

With a broad smile and chuckle, Ajahn Brahm said that even though 72, he was much photographed, “though not famous, not a celebrity nor that handsome!” He seemed to indicate, without saying so, that his smile won him popularity, or maybe it was a mystical drawing power. So true! His smile radiates far out conveying a joyful sense of togetherness, shared calm and serenity.

Some answers abrupt but telling

The Q & A session was extremely well worked out since the questions had already been perused and translated to Sinhala. The translation of questions and the venerable monk’s answers were excellent, truly so with not one jot of content missed out. For this Ven Damita deserves applause and thanks. He is currently the abbot of Pothgulagala Forest Monastery in Devalagama, Kegalle, having ordained in 2007 and practiced meditation under Ajahn Brahm in Perth and in Thailand.

Answers were varied in length. One or two answers were extra illuminating since with a few words, Ajahn Brahm said much. One question was what he thinks of the view that some believe that the Buddha was born in Sri Lanka. Bhante read aloud the question, then pat came the answer without a moment’s hesitation: “The Buddha was born in Australia” and deadpan, he passed the piece of paper to Ven Damita. Reams were meant; unsaid.

A question dealt with peer pressure on teenagers and how to circumvent dangers. Ajahn Brahm narrated how as a teenager and young man he adopted Buddhism, kept the five precepts giving up alcohol. He thought his friends would ostracize him. On the contrary they admired and respected him and of course used him to drive them safely home after a session of heavy carousing. “Advice the young to say no firmly. Arrange for peer groups and clubs where, by consensus, they decide drugs and dissipation is not to be. In all temples on Sundays, instead of teaching again like in school, organize peer group meetings. These are safe places and spaces created for youth. Trust develops strength.”

How do I still my mind was another question. Bhante’s advice: “By practicing, not thinking nor wanting. Once you are still the mind too will become still.”

There were many more questions.

The morning ended with Ajahn Brahm being driven back to the Main Hall and a second brief session of guided meditation. He then chanted blessings which he prefaced thus: “Never think less of blessings. When Sangha chants, there is power. Chanting gives me priti. As a scientist I say this.”

We left the premises with no hassle though hundreds of vehicles were lined up. Serenity and joy were within us and we wholeheartedly gave thanks to Most Ven Ajahn Brahmavamso, Ven Mettavihari and members of the Ajahn Brahm Soceity of Sri Lanka for giving us this glorious morning of Dhamma.



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Aragalaya  betrayed? 

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Aragalaya

‘The treason of the intellectuals’ in the age of populism – Part I

Sri Lankans recently celebrated the fourth anniversary of the Aragalaya, which, some believe, ushered in an era of Left populism in Sri Lanka. Left politics in Sri Lanka has been ravaged by a crisis, since the late 1970s. It was basically one of an inability to regain the mass basis the Left lost in the 1977 elections. The Left was pushed out of the coalition government, led by Sirimavo, by the right-wing forces, within it, in the context of the global oil crisis that led to the adoption of austerity measures by the government.

This crisis of the Left exploded with the mass uprising ,known as the Aragalaya, which began with the hashtag campaign ‘Gota Go Home’. The nature of its development has come under scrutiny by critics who allege that hidden international hands orchestrated the movement. Nevertheless, the Aragalaya—which developed into an authentic citizen action—ultimately ended in a counter-revolution. The current JVP/NPP government came to power by riding the wave of public awakening that accompanied the Aragalaya.

Is the JVP/NPP government Leftist?

Even though the Western international media, as part of a strategy to manipulate the JVP/NPP administration from time to time, calls it a left government, it works very closely with the right-wing local capitalist class and international financial agencies.

Subaltern or elite?

While there was some initial attempt to identify the JVP/NPP government’s class basis as ‘subaltern,’ in the face of criticism, this formulation was changed to ‘non-elite’. It is correct that, generally, members of the new regime do not belong to the strata of the political elite of the traditional aristocracy and bourgeoisie. However, it can be argued that those who are holding the leadership of the NPP government are those with the aspiration of becoming the new elite. They are the emerging political elite, representing both the rural and urban petty-bourgeois strata.

The leadership consists of those who have risen to the top in professional fields and the bureaucracy, led by those in the fields of academia, medicine, engineering and technology, law, management, business, accountancy, and administration, alongside those who have traditionally been political activists and trade union leaders. Political power has been captured by these petty-bourgeois class elements that have embraced a technocratic ideology. Rallied around them is the capitalist leadership that directs chambers of commerce and is tied in with international capital.

In essence, the current regime represents an alliance formed between the petty-bourgeois and capitalist groups and international finance capital—an alliance that, by now, has replaced the popular bloc formed with ‘janathawa’ (the people) during the election campaign, leading to the formation of the government.

The new elite represents the heirs of the nationalist-Left tendency of the generation of the ‘56 daruwo,’ represented by the JVP, a social force that Bandaranaike released in 1956. The mainstream of the political change of ’56 came to be represented by Bandaranaike’s own party, the SLFP, whose promise of building a common man’s era fizzled out with the regime, led by Mahinda Rajapaksa, coming to an end in 2015. At long last, true representatives of the rural and urban petty bourgeoisie have assumed political power after a long-drawn-out struggle, however, shedding their Left credentials in the process. This is the generation that Gunadasa Amarasekara, the doyen of jathika chintanaya, controversially hoped would take responsibility for the future of the country. While they have assumed political power, their formulation of, what they call, punarudaya (the Renaissance) seems to be at odds with Amarasekara’s wish to recover the ‘Sinhala Buddhist civilisational consciousness’—a point which requires a separate discussion, at another time.

Some of the leftists, who joined the NPP to form the government, seek to justify their choice by claiming that the new regime stands for the two-stage revolution ‘a la Lenin’—that is, first, the bourgeois-democratic stage and then the proletarian-socialist stage; Sri Lanka will achieve industrialisation in the first stage, under punarudaya, or the Renaissance. What is not made clear is how Sri Lanka could industrialise while being under the grip of international finance agencies whose actions, economists argue, from the very beginning of their involvement in the Sri Lankan economy, have preempted even the remotest possibility of the country becoming an industrialised one. With its claim to bringing about economic stability and growth, the government has moved away from serving the genuine interests of the people, and the country, in the fields of economy, polity, and culture, as its critics point out, as briefly outlined in the next section of this article.

It is claimed that the theory of left populism was formulated in opposition to right-wing populism, which furthered the neoliberal agenda. Going by what is outlined below, can the JVP/NPP government be identified as a left-populist one?

Not economic democracy, but autocracy?

Left political parties, groups, and individuals in Sri Lanka widely hold that the crisis of Left politics has been intensified with the current government assuming power. According to their criticisms, the JVP/NPP government is not a Left government.

The current government entered into an agreement on debt restructuring with the IMF based on the conditions imposed by them, despite the expectations of the masses that rallied around the JVP/NPP election campaign and the promises made in its own election manifesto to renegotiate it. Accordingly, placing the larger burden of the haircut of the debt restructuring on the EPF of the working people has been carried out by the JVP/NPP government without any changes to the original plan.

It is apparent that the current government’s economic programme, from its inception, has been directed by the leadership of the representatives of the capitalist class, led by the chambers of commerce. The government has been mainly formulating and implementing government policy, based on the debt provided and the conditions imposed by the IMF and its affiliated institutions, the World Bank and the ADB, rather than on the felt needs of the Sri Lankan people.

An unbearable tax burden is imposed on the people. The government boasts that it has filled the Treasury with trillions of rupees, including the wealth it has exploited, via those taxes. Not only the poor but also the middle classes are oppressed by the unbearable burden of an ever-rising cost of living.

Poverty and malnutrition, which are major determinants of living standards, remain at high levels under the current government. According to official reports, 25 percent of the population lives in extreme poverty, while 80 percent of them live in rural areas. The poverty of the Tamil community, living in plantations, is even higher. Neoliberal economists themselves say that if calculated according to the real cost of living, the population living below the poverty line would be one-third of the total population. Women and children—and among them, girls—suffer the most from all this.

Sri Lanka’s micro-finance and credit crisis has trapped hundreds of thousands of people, mainly rural women, in a deep debt trap through predatory high-interest loans, leading to over 200 reported suicides. Activists have already expressed fears that the Microfinance and Credit Regulatory Authority Act, recently passed by the government, is designed to blame victims and will contribute to the erosion of consumer protections in such a regulatory framework by placing the onus of protection on borrowers. They stress that the Act does not include sufficient provisions to protect micro-finance and credit consumers.

Critics point out that not only our economic sovereignty but also our political sovereignty and security have been compromised by the secret agreements signed by the current government with the global American empire (US-Sri Lanka Security Memorandum of Understanding/Government Partnership Program (2025)) and the regional Indian power (India-Sri Lanka Security Partnership Agreement (2025)).

This government is strengthening relations with Israel—a nation that has embarked on a policy of genocide against Palestinians—and is maintaining cooperation with Israeli intelligence agencies and the military.

The current government has declared the private sector and the market mechanism, not the state sector, as the engine of economic growth at a level surpassing previous governments.

The government has accepted the neoliberal vision of subjugating large areas of social life to the logic of commodification. By allowing the market to behave as it sees fit, people have been subjected to the ruthless control of the market, except in the case of a few essential goods.

Critics have accused the current government of subtly but carefully implementing the privatisation of state-sector institutions, a move that the previous government had withheld in the face of public opposition. Services, essential to the survival of ordinary people and the middle class, such as public healthcare and education, are increasingly being brought under the influence of the market. There is no clear attempt to free passenger transport from the clutches of a rapacious private sector. The energy sector—oil and electricity supply—continues to be driven towards privatisation through fragmentation.

It is instructive here to note what Bhaskar Sunkara, Editor of Jacobin—the popular Left magazine published in New York that strongly backed Zohran Mamdani’s bid for Mayor—has to say on social infrastructures:

“Health care, education, transportation, energy, and telecommunication are not consumer goods but social infrastructures on which participation in modern life depends.

Organizing them through profit-seeking intermediaries that ration by price rather than need introduces predictable distortions. The result is a system that undermines both equality and efficiency. Decades of comparative experience suggest that public provision in these sectors can deliver better outcomes at lower social cost, precisely because it aligns provision with social need rather than purchasing power.” (‘We Need a Socialism After Capitalism,’ Jacobin, April 2026)

Serious damage to the natural environment and biodiversity continues under the current government. Deforestation, fragmentation of wildlife habitats, and human-wildlife conflicts have intensified. The release of protected lands to local and foreign private investors for so-called development, ignoring environmental impact assessments (for example, the Mannar wind farm projects), and the failure to stop illegal land acquisition and sand mining, which have undermined biodiversity, especially in the dry zone, are continuing.

The introduction of a biometric national identity card, funded by an Indian grant, in conjunction with the massive digitalisation programme, launched under the private sector operation, poses a serious risk of being used to unnecessarily restrict individual freedoms and to be used by the Sri Lankan government and foreign states to suppress citizens when necessary. Overall, it is clear from global experience that digitalisation, in the name of national security, is building a surveillance state. (To be continued)

by Kumudu Kusum Kumara

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The illusion of foolproof identity: Are even biometrics under threat by AI?

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For quite a few decades,we have nonchalantly operated under a comforting and standard assumption that our bodies are our ultimate legal deeds. The features of every human body are quite unique. We have been taught that while passwords can be guessed, documents can be forged, and keys can be stolen, the biological architectures of our physical selves remain fundamentally unassailable and distinctly foolproof. Your face, your fingerprints, the unique landscape of your eye, are nature’s barcodes, forged from an intricate mix of genetics and intrauterine chance, utterly distinct to each of us among billions of people. This absolute distinctiveness made “biometrics”; automated methods used to recognise, authenticate, or identify individuals based on their unique biological and behavioural characteristics, the golden child of universally accepted global security. Amongst many other things, they are even trusted to unlock smartphones, provide access to sensitive portals, secure multi-billion-dollar wire transfers, cross international borders, and even safeguard top-secret military complexes.

Yet for all that, a profound and deeply unsettling shift is occurring, even beneath our own feet. The rapid acceleration of generative Artificial Intelligence (AI) and digital cloning technologies has begun to split open this relationship between biological reality and identity confirmation. Today, sophisticated software can replicate human voices with terrifying accuracy using mere seconds of feed-in audio, synthesise flawlessly lifelike videos of public figures saying things they never ever verbalised, and generate artificial fingerprints or facial configurations designed specifically to trick electronic gatekeepers. The comforting illusion that our bodily metrics are fool-proof is perhaps dissolving to quite a significant extent, casting a real-time shadow across the infrastructure of modern trust, even in everyday life.

Beyond the Fingerprint: The Expanding Universe of Identity

To understand the intricacies and depth of the current risks, one must look beyond the traditional hallmarks of identity verification. Perhaps the average person is clearly and deeply familiar with standard facial recognition, thumbprints, and the striking, complex rings of retinal imagery. Indeed, human biology offers an incredibly vast and nuanced spectrum of unique identifiers. Science and industry have quietly harnessed a long list of alternative indices to verify the identities and details of exactly who we are.

Consider iris recognition, which maps the intricate, visible coloured ring surrounding the pupil of the eye, or palmprint authentication, which tracks the expansive system of major lines, wrinkles, and minute ridges across the entire hand. Beyond these lie vascular biometrics, often referred to as vein pattern recognition, which uses near-infrared light to capture the unique layout of blood vessels seen beneath the skin of a finger or palm, a map completely invisible to the naked eye.

Furthermore, behavioural traits have proven just as distinct as anatomical ones. Voice biometrics analyses the physical anatomy of the vocal tract, nasal cavities, and vocal cords to isolate distinct sound frequencies. Gait analysis evaluates the precise, rhythmic mechanics of how an individual walks, tracking joint angles and weight distribution. Even keystroke dynamics, the precise cadence and rhythm with which you type on a keyboard, and ear acoustic geometry, which measures the unique way sound waves echo back out of your specific ear canal, have been successfully deployed to establish undeniable proof of identity.

The Pro Side: Unmatched Convenience and Safety

The historical arguments in favour of biometric systems remain incredibly compelling, which explains their near-ubiquitous adoption. First and foremost is the argument of unmatched convenience. Biometrics elegantly solve the “human error” factor inherent in traditional security appliances. You cannot lose your iris on a crowded train; you cannot accidentally leave your unique vein patterns at home; and you cannot forget the complex “password” of your facial geometry. It is an identity architecture that is permanently attached to the user, eliminating the friction of remembering combinations of symbols or carrying physical keys.

From a general, social and systemic perspective, biometrics have provided an unprecedented layer of objective truth. In criminal justice, fingerprint and DNA databases have exonerated the wrongfully accused, reunited missing children with families, and brought dangerous fugitives to justice based on definitive physical evidence rather than fickle, unreliable human memory. At international borders, automated biometric gates process millions of travellers daily with high efficiency, flagging authentic security threats while speeding up travel for the public. In the financial sector, a glance at a smartphone or a press of a thumb could prevent billions of dollars from being fraudulently stolen in identity theft and sham transactions every year by ensuring the actual account owner is physically present.

The Dark Side: When Your Body Becomes a Vulnerability

Despite these immense benefits, the reliance on biological markers has always harboured a fundamental flaw: the absolute permanence of the data. If a hacker steals your credit card number or a critical password, you can easily log online, cancel the account, and generate a completely new string of random characters. The breach is a nuisance, but it is entirely correctable and is fixable. However, if a malicious actor steals the high-resolution digital file containing your retinal map, your facial architecture, or your voice print, you cannot change your body. You cannot reset your eyes; you cannot easily forge a new set of fingers. Once a biometric signature is compromised, it is compromised for the rest of your life.

This permanence creates a highly centralised vulnerability. Biometric authentication systems do not store your actual finger or face; they store a mathematical digital template derived from them. These templates are housed inside vast corporate and government databases, and even universal digital portals. As cyberattacks grow increasingly sophisticated, these databases represent high-value targets for digital thieves. The terrifying consequence is that a single security breach at a major technology company or a government agency could permanently expose the personal physical keys of millions of citizens simultaneously.

The AI Shadow: Faking even the Unforgeable

This brings us to a profound paradigm shift driven by modern artificial intelligence. The traditional and abiding defence of biometrics was that physical traits could not be replicated in real-time. A photograph of a face could not trick a system looking for depth, and a recorded voice lacked the dynamic shifts of live speech. However…, surprise, SURPRISE…, AI has completely shattered these firmly held conventions and inferences.

Generative Adversarial Networks (GANs), a class of AI models in which two neural networks compete against each other, are now capable of analysing thousands of images or audio clips of an individual and creating a near-flawless synthetic clone. A clone refers to an exact copy, duplicate, or true genetic replica of another organism, cell, or object. The term applies across several fields and implies an absolutely identical real-life descriptor. Using these tools, fraudsters can create “deepfake” videos that mimic the precise micro-expressions, skin textures, and even the blink rates of a targeted executive, acclaimed scientist, an economist of global repute or even a political leader. In 2024, an employee at a multinational firm in Hong Kong was tricked into paying out 25 million dollars after attending a video conference call where every other participant was an AI-generated digital clone of his real-world colleagues.

Similarly, voice cloning has become a weaponised tool for financial scams. With less than ten seconds of audio scraped from a social media post, AI can synthesise a voice that is indistinguishable from a loved one or a bank official, perfectly matching the acoustic biometrics used by telephone banking systems. Even more alarming is the concept of “Master Prints”: the AI-generated, synthetic fingerprints that combine the most common ridge patterns found across the human population. Much like a master key that can open many different locks, these synthetic prints can trick biometric sensors up to 20% to 30% of the time, completely undermining the premise of absolute individuality.

Implications for the Future: Rebuilding Trust

The realisation that biometrics can be systematically manipulated has immense implications for the future of global society, law, and security. We are stepping into an era where we can no longer trust our eyes or ears to verify the identity of the person on the other side of a digital connection. This breakdown of trust threatens to disrupt not only financial institutions but also the very foundations of democratic systems, where synthetic video and audio can be deployed to frame individuals or fabricate digital evidence.

To survive this environment, the security industry must completely abandon the concept of the commonly used single-factor biometric authentication. The future will require a multi-layered approach. Biometrics will likely be coupled with behavioural signals that change dynamically over time, or physical tokens like cryptographic hardware keys. Furthermore, security developers are engaged in an intense arms race to create “deepfake detectors”; AI systems designed specifically to analyse incoming files for the microscopic digital artefacts left behind by generative software, verifying that a human face or voice is biologically real and is happening in real-time.

Legally and ethically, this shift demands robust new frameworks. Governments worldwide are beginning to recognise that our biological signatures require the same, if not greater, legal protections, as our financial assets. Laws must be strictly enforced to punish the unauthorised creation of digital clones and to compel corporations to encrypt biometric data using advanced, non-hackable methods.

A Balanced Path Forward

Ultimately, and even surprisingly, biometrics are neither a flawless saviour nor an inherent curse. They are powerful tools caught in the crossfire of an abiding technological evolution. They continue to offer unparalleled efficiency and security when implemented correctly. However, the dangerous myth of their absolute infallibility must be permanently laid to rest.

As artificial intelligence continues to blur the line between the real and the synthetic, our approach to identity must become as dynamic as the technology threatening it. We must stop viewing our physical bodies as unshakable passwords. True security in the modern age will not come from blindly trusting our biological uniqueness. It can only come from our collective vigilance, technological adaptation, and the implementation of robust, multi-layered digital defences that protect the sacred boundaries of who we really are.

by Dr B. J. C. Perera
MBBS(Cey), DCH(Cey), DCH(Eng), MD(Paediatrics), MRCP(UK), FRCP(Edin), FRCP(Lond), FRCPCH(UK), FSLCPaed, FCCP, Hony. FRCPCH(UK), Hony. FCGP(SL)
Specialist Consultant Paediatrician and Honorary Senior Fellow, Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent free-lance correspondent.

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Human-caused leopard deaths soar in Sri Lanka’s Central Highlands, new study warns

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Wire snares leading cause of leopard deaths

A groundbreaking international study, spanning 17 years, has revealed an alarming rise in human-caused deaths of the endangered Sri Lankan leopard, with the majority of fatalities concentrated in the tea estate landscapes of the Central Highlands.

The peer-reviewed study, titled “Human-Caused Leopard Deaths in Sri Lanka Are Concentrated in Central Highlands’ Estate Mosaics: Evidence From 17 Years of Mortality Records,” was recently published in the prestigious scientific journal Wiley’s Wildlife Letters.

The research team was led by conservation scientist Sanjaya Weerakkody and comprised a distinguished group of local and international researchers, including Vimukthi Gunasekara, Sethil Muhandiram, Try Surya Harapan, Kithmi R. Gunasekara, Bandini Jayasena, John B. Wilson, Prathiba M. Amugoda, Tharika de Silva, Chathuranga D. Hathurusinghe, Ahimsa Campos-Arceiz, and Enoka P. Kudavidanage.

The scientists represented a broad collaboration of institutions, including the Southeast Asia Biodiversity Research Institute of the Chinese Academy of Sciences, Yunnan Provincial Tropical Rainforest and Asian Elephant Conservation Innovation Team in China, LeopardCon Sri Lanka, Oklahoma State University in the United States, the Department of Natural Resources of Sabaragamuwa University of Sri Lanka, and the Tropical Ecosystems Research Network.

Speaking on the significance of the findings, researcher Sethil Muhandiram said the study provides the clearest picture yet of how human pressures are driving leopard mortality in Sri Lanka’s hill country landscapes.

“We found that plantation landscapes, especially tea estate mosaics in the Central Highlands, have become major hotspots for leopard deaths. Most concerning is the widespread use of wire snares, which continue to silently kill leopards and other wildlife,” Muhandiram said.

According to the findings, researchers analysed leopard mortality records from 2008 to 2024 and documented 164 human-caused deaths across the island, averaging nearly 10 deaths annually. More worryingly, the study found that leopard deaths have steadily increased over time, underscoring intensifying human-wildlife conflict in Sri Lanka.

The study identified wire snares as the leading cause of death, accounting for over 62 percent of cases where the cause was known. Many of these snares are believed to have been set for wild boar and other animals but ended up trapping leopards.

“Snaring is now one of the greatest threats facing the Sri Lankan leopard outside protected areas. Unless immediate action is taken to remove snares and strengthen enforcement, these deaths will continue to rise,” Muhandiram warned.

Plantation landscapes, especially tea estates in the Central Province, emerged as the most dangerous habitats for the country’s apex predator.

Researchers found that nearly 47 percent of all recorded leopard deaths occurred in the Central Highlands, while the Nuwara Eliya District alone accounted for 38.4 percent of fatalities, despite covering only a small portion of the leopard’s estimated range.

Researchers warned that the patchwork of tea estates, fragmented forests, villages, and agricultural lands has become a deadly landscape for leopards attempting to move between habitats.

The study also found that adult male leopards were disproportionately affected, a trend scientists caution could have serious implications for breeding populations and the long-term survival of the species.

Sri Lanka’s leopard, scientifically known as Panthera pardus kotiya, is an endemic subspecies found nowhere else in the world and is already listed as endangered.

Muhandiram stressed that conservation efforts must move beyond national parks and include estate landscapes where leopard-human interactions are increasing rapidly.

“Conservation cannot focus only on protected areas anymore. Leopards are surviving in human-dominated landscapes, and protecting them will require cooperation from estate communities, plantation companies, Wildlife authorities, and policymakers,” he said.

The study has further emphasised that leopard conservation in Sri Lanka can no longer focus solely on protected areas such as the Yala National Park, as significant leopard populations are increasingly surviving in estate and rural landscapes vulnerable to human pressures.

Researchers concluded that without immediate and coordinated action, Sri Lanka risks losing one of its most iconic and ecologically significant species to escalating human-induced threats.

By Ifham Nizam

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