Features
Adolescent guilt at a Catholic school
by Jayantha Perera
I joined St Anthony’s College at Wattala when I was seven years-old. It was a private college run by the La Salle Christian Brothers. The cover page of my ‘Report Card’ said that the College leads young boys in the Christian faith, helping them to become god-fearing, diligent, honest, and good citizens.
Each school day started with a standard set of prayers. A 90-minute catechism class followed morning prayers. After that, students learned other subjects. At the beginning of each study period, students got up, acknowledged that they were in God’s presence, and prayed for his help. Each study period ended with a prayer of gratitude. A day at the College ended at 3.15pm with another standard prayer, which took about 10 minutes.
The catechism class had two parts. Part one was learning the catechism from the textbook and analyzing the prescribed gospel. Part two was engaging in pious activities as a Christian citizen. On Monday morning, class teachers distributed a printed sheet called Sukruta Kriya Warthawa (the Record of Good Deeds) among students. Each student wrote the good deeds he had accomplished daily during the week. Such acts included helping parents with household chores, assisting younger brothers and sisters with homework, and looking after the poor and disabled.
The Prefect of the class collected the completed form from each student and took them to the college chapel on Friday afternoon. He placed the bundle of good deeds reports by the statue of St Anthony. We believed St. Anthony would appreciate our good intentions and deeds and intervene on our behalf when we were in trouble at home or at College.
Every day, the class Prefect went around during the catechism session and collected small contributions from students to feed the poor and assist the vulnerable. The charity was known as St. Vincent de Paul Charity. We never knew what happened to the funds we reluctantly donated to feed the poor. But we believe the Director sent the money to the charity office in Mutwal to distribute among the urban poor and sick persons. Occasionally, the College sold us beautiful medals of various saints. Some were from Rome and blessed by the Pope. A good Catholic boy was supposed to wear at least one medal and the brown scapular necklace received at the Confirmation at 13. My scapular disintegrated in three months because of excessive sweating from playing cricket and volleyball.
When a boy met a teacher in a corridor or at the playground, he greeted the teacher by saying, “God bless you,” and the teacher reciprocated by saying the same. When the attendance register was marked, the class teacher announced each student’s name, and the student got up and said, “God be blessed.” If he delayed responding, the teacher would cane him at the end of the roll call. Every day, at least one student failed to respond promptly and invariably got caned.
Catholic values have tempered College discipline and the punishment system. The College rules stated that punishment allows a boy to repent for his sins (misdemeanours). Humility, repentance, and pain (after caning) are part and parcel of Catholic character formation. Caning was the primary method of punishment. The caned student was considered a reformed boy who had been called back to God’s loving fold. Caning was rampant, and it took two forms: public caning for significant misdemeanours such as physical assaults, damage to school property, or stealing. Brother Director or an assistant Brother executed public caning at the Monday morning assembly. Class teachers caned boys for their recklessness, laziness or for not doing homework. Some teachers enjoy caning, and others handed over the unpleasant task to the Director to execute.
In 1961, I was in grade seven and the class teacher was Brother Basil, a young, handsome man. He was reluctant to cane students. His method of punishment was to ask those who deserved punishment to kneel down in the corridor from where they could follow the class and copy notes from the blackboard. Between 2.30 and 3.00 pm, those in the corridor could see Brother Director coming after his post-lunch nap. When he saw a group of students in the corridor, he never asked what they had done. He took a long cane from his cloak, caned each fellow without asking them to get up, and went away without uttering a word.
The punished boys could then enter the class and occupy their seats. Brother Basil then continued the class as if nothing had happened. A friend of mine once showed his bruised buttocks after such caning to his mother. She was angry and upset to see her son in pain. When his father came home in the evening, his mother told him what had happened at the College. He said, “I am glad Brother Director has caned you. I will tell him to cane you more frequently so that he can make a good boy out of you!”
At nearby St Anne’s Convent, Mother Superior followed a guilt-generating punishment to deal with recalcitrant girls. She kept a small heart-shaped pillow in a red velvet cover on her table. She asked the girl who was sent to her office for punishment to pick a pin and prick the pillow, saying, “I reject Jesus” or “I want to hurt Jesus.” The girl invariably cried and refused to prick the heart of Jesus. In a triumphant tone, Mother Superior told the girl to behave in a manner that shows her love for Jesus. At the College, boys discussed this method of punishment and wished the Director had used it instead of caning!
Every Wednesday was the Benediction Day. A priest arrived from St. Anne’s Church to bless the students by exposing the Eucharistic in a beautiful chalice-like monstrance. Bells were rung, and the priest held the monstrance with a thick ornamented velvet cloth. The priest displayed it to all devotees several times before placing it on the altar. After the benediction, the priest chanted a long prayer invoking the blessings of God and various saints. One day, the priest began the prayers on his knees, saying, “Oh Lord My God,” and we were expected to say, “Let his name be blessed.” Before we responded, someone in a muffled voice in the congregation said, “Let him be alone.”
The priest said nothing but waited one hour before allowing the community to disperse. The following day, the Director caught the culprit. The Director gave him three options: leave the school, six cuts at the Monday assembly, or clean the chapel every day for three months after school. He selected the third option. The Director appointed the boy a School Prefect at the end of the punishment. The Director at the Monday assembly told boys that he had observed the boy closely over the past three months. The boy had accepted his sin, repented honestly, and devoted himself to undergoing the punishment with remorse and humility.
Every Friday was a confession day. A Jesuit priest with long grey hair and penetrating eyes was waiting to listen to our sins and pardon us. He was our spiritual advisor, too. The confessors organized themselves into one line in the church corridor. The group was expected to be quiet, think about their sins, and feel ashamed. Sometimes, girls from the convent also came for confession. Boys were happy to see girls at the church and whistled when they passed their line to form another line on the other side of the confession box. The presence of the priest and nuns restrained them from engaging with the girls.
Confessors, one at a time, walked about ten yards from the top of the line to reach the confession box where the priest waited. It was difficult to see the face of the priest because of the lattice that partially covered his face. The priest had the habit of scanning the face of the confessor through the lattice before listening to his or her sins. He listened diligently. At the end of the confession, he advised how to overcome weaknesses and prescribed a punishment to expiate sins.
Usually, the punishment was to kneel in the middle of the chapel for a few minutes. Once, I asked the priest why I should undergo a ‘punishment’ after being pardoned by him. He said it was like washing a dirty shirt with soap when the priest forgave a sinner. It still had a faint mark of the dirt the soap could not remove. When the shirt was immersed in Robin Bluewater, it returned to its original colour and freshness. He said confession played a similar role in our souls.
Once, I watched the priest coming out of the confession box to thrash a boy. I thought the boy had committed a mortal sin, which was unusual. But later, I learned that he had stolen bananas from the Brothers’ dining room. When I asked why he decided to confess, he said his conscience had troubled him. He also thought that the Brothers could cast a curse on him, which could harm him.
School prayers extended to our homes. Each student had to buy a Sinhala prayer book at a heavily subsidized price from the college book depot. I remember my Prayer Book. It was a square, thick book with beautiful illustrations of Christian events, such as the creation of the universe and the ascension of Jesus Christ to heaven. Children join their parents for the rosary and numerous other prayers every evening. The Director encouraged parents to complain to him if a child willfully avoided family prayer.
At home, my father often did not join evening prayers. He thought talking to his friends or sipping a glass of arrack was more enjoyable than participating in family prayer. But my mother and we four brothers prayed every day. She directed us to focus on our family and personal difficulties. We all finally pleaded with the Virgin Mary and Jesus to protect us from committing mortal sins.
When I reached the 11 standard, the Jesuit priest conducted ‘retreats’ for us at the college chapel. He joked with us and told us we had two eyes to see, which was why we were in SSC (senior school certificate) classes. When SSC is pronounced in Sinhala, it sounds like eye + eye+ see. He was steadfast in his view that we, seniors, had no excuse to reject or ignore God’s love, which was palpable and self-evident. The rejection of such great love equals sin. His favourite slogan during the retreat was, “God is love, our creator and father.”
The most popular topics at a retreat were love, sex, and marriage. In Catholic social circles, the priest had a reputation as an authority on the sacrament of marriage. He taught us the functions of the vagina and penis, the sacred purpose of sexual intercourse, and diseases one could get from wrong engagement in sex. He then reminded us of the story of Sodom and Gomorrah cities and how entire populations perished because of illicit sex.
The priest was a great scholar. I attended six of his retreats in two years. No other teacher or priest surpassed him in Christian knowledge, practical approach to life, and the exposition of the profound relationship between God and human beings. I still remember his lecture on ‘soul’ in which he debunked the Buddhist theory of anatta (no-soul).
At the end of each retreat, the priest told us that he could see halos around our heads and that we should strive to keep them until the next retreat. Having listened to him for two days, we were subdued and quiet. My mother once told me that I looked like a saint. In fact, after a retreat, a few students reflected on the possibility of becoming priests.
The culmination of teaching catechism was the island-wide examination of religious knowledge conducted by the De La Salle Brothers. Those who passed the test got the Senior Diploma in Religious Knowledge. A student studied two gospels and the Catechism book for the diploma. In 1965, I took the examination and obtained a First-class honours pass. The examination results were displayed on the college noticeboard for several months. The Director encouraged students of higher classes to view the results, feel proud of their alma mater, and perform well with enthusiasm and diligence in their examinations.
The Brother Director conducted an informal catechism class for high school students. He was punctual and brought a small wooden box daily to the class. He gleefully unlocked the small padlock on the box and turned it upside down so boys could see pieces of paper with the questions they had dropped in the box the previous day. The Director preferred to teach us through the question-and-answer method. Each day, the Director randomly took several questions from the box for discussion. Sometimes, he invited students to answer the questions. Those who could answer questions were considered “brilliant” and “good material” for future priesthood.
Most questions focused on how to maintain love affairs with girls when parents and teachers opposed them. Once, the Director tried to tackle this recurrent issue. He summarized the problem: “If a student has a girlfriend, will the College endorse and support the relationship?” The Director looked around the class, removing excess sweat from his forehead with a white handkerchief. The Director said he would support the couple if they love each other, the relationship does not interfere with studies, and the relationship does not involve sex.
In the same breath, the Director cautioned that he would not tolerate a boy going to a cinema hall with a girl during school hours. Students started to probe the issue further, and one asked him whether he would mind if a boy went with a girl to the beach for an evening after school hours. The Director looked disturbed by the question. He said a decent Catholic boy would not take a schoolgirl to the beach where all ruffians had sex with prostitutes.
Then the boy questioned him: Where can they go? The Director thought momentarily and said the boy and the girl should talk to their parents, uncles, and aunts to ascertain whether they would support their relationship and allow them to spend some time at their houses under their close observation. He emphasized that the boy must go home before 6 pm after dropping his girlfriend at her home. All students disagreed with him.
One student complained that visiting relatives with a girlfriend was more complex than bringing her home for tea. Another got up to narrate how one of his aunts spread rumours about him and his girlfriend soon after they left her after a cup of tea. Another suggested that the church and the College should have a favourable attitude towards boys’ rights and mental growth. The Director sympathized with all of them and promised to tell the parish priest to broach this subject in Sunday sermons at the church and advise parents not to be too harsh on boys and their relationships with girls. We all clapped, and the Director beamed with joy.
Another question was why he caned four boys recently for teasing two school girls. He tried to avoid the question by saying that the Mother Superior complained that the four boys had harassed the girls as they were walking along the road that went through the College. He believed decent Catholic boys would not tease girls, especially when they were on the College premises. He reminded us that the College was trying to create gentlemen, not hooligans. A boy then questioned if it was okay to talk to girls when they go through the College? The Director lost his temper. He said, “NO! During school hours, boys must not talk to girls.”
One day, the Director picked up a piece of crumpled paper from the box and read the question. “I plan to marry a beautiful girl one day. Then I will go with my bride to a rest house for our honeymoon. We will get up early the following morning and attend the mass at a nearby church. Can we receive holy communion on that day?” Brother Director looked flabbergasted after reading the question. He scanned the class as if he wanted to identify the questioner. We could see tiny pearls of sweat on his bare head. And he took his handkerchief and wiped the sweat.
He asked a student who sat in the last row whether he understood the question. The student agreed to explain the question: “At the rest house, the couple ‘behaved’ as husband and wife for the first time, and as a result, she lost her virginity that night. It was a messy business, and the boy felt he should not receive holy communion without confessing to a priest about the mess and the bad thing he had done.”
The Director watched the boy’s erudite explanation of the question with glee. He then asked him: “From where did you get the virginity story? I did not see anything about virginity in the question.” Winston answered confidently. “The boy in question hesitated to receive holy communion because he was a novice in sex. So was his wife. Also, they did not understand the sacredness of the marriage sacrament. The boy was innocent and probably never had sex with a girl or a boy. That was why he hesitated to receive holy communion after having sex with his wife.”
The Director beamed happy and declared that Winston had explained several important Christian principles. First, marriage is a sacrament. Second sex between a Catholic man and a woman should occur only after marrying at the Catholic church. Third, having sex with one’s wife is not a sin, but it is an act to propagate God’s will. Fourth, having sex outside of Catholic marriage is a grave sin. But the couple had not done anything wrong that night because they embraced the marriage sacrament and loved each other. They should not hesitate to receive holy communion during their honeymoon.
by Dr Gotabhya Ranasinghe
Senior Consultant Cardiologist
National Hospital Sri Lanka
When we sought a meeting with Hon Dr. Ramesh Pathirana, Minister of Health, he graciously cleared his busy schedule to accommodate us. Renowned for his attentive listening and deep understanding, Minister Pathirana is dedicated to advancing the health sector. His openness and transparency exemplify the qualities of an exemplary politician and minister.
Dr. Palitha Mahipala, the current Health Secretary, demonstrates both commendable enthusiasm and unwavering support. This combination of attributes makes him a highly compatible colleague for the esteemed Minister of Health.
Our discussion centered on a project that has been in the works for the past 30 years, one that no other minister had managed to advance.
Minister Pathirana, however, recognized the project’s significance and its potential to revolutionize care for heart patients.
The project involves the construction of a state-of-the-art facility at the premises of the National Hospital Colombo. The project’s location within the premises of the National Hospital underscores its importance and relevance to the healthcare infrastructure of the nation.
This facility will include a cardiology building and a tertiary care center, equipped with the latest technology to handle and treat all types of heart-related conditions and surgeries.
Securing funding was a major milestone for this initiative. Minister Pathirana successfully obtained approval for a $40 billion loan from the Asian Development Bank. With the funding in place, the foundation stone is scheduled to be laid in September this year, and construction will begin in January 2025.
This project guarantees a consistent and uninterrupted supply of stents and related medications for heart patients. As a result, patients will have timely access to essential medical supplies during their treatment and recovery. By securing these critical resources, the project aims to enhance patient outcomes, minimize treatment delays, and maintain the highest standards of cardiac care.
Upon its fruition, this monumental building will serve as a beacon of hope and healing, symbolizing the unwavering dedication to improving patient outcomes and fostering a healthier society.We anticipate a future marked by significant progress and positive outcomes in Sri Lanka’s cardiovascular treatment landscape within the foreseeable timeframe.
by Fr. Emmanuel Fernando, OMI
Jesuit Fr. Aloysius Pieris (affectionately called Fr. Aloy) celebrated his 90th birthday on April 9, 2024 and I, as the editor of our Oblate Journal, THE MISSIONARY OBLATE had gone to press by that time. Immediately I decided to publish an article, appreciating the untiring selfless services he continues to offer for inter-Faith dialogue, the renewal of the Catholic Church, his concern for the poor and the suffering Sri Lankan masses and to me, the present writer.
It was in 1988, when I was appointed Director of the Oblate Scholastics at Ampitiya by the then Oblate Provincial Fr. Anselm Silva, that I came to know Fr. Aloy more closely. Knowing well his expertise in matters spiritual, theological, Indological and pastoral, and with the collaborative spirit of my companion-formators, our Oblate Scholastics were sent to Tulana, the Research and Encounter Centre, Kelaniya, of which he is the Founder-Director, for ‘exposure-programmes’ on matters spiritual, biblical, theological and pastoral. Some of these dimensions according to my view and that of my companion-formators, were not available at the National Seminary, Ampitiya.
Ever since that time, our Oblate formators/ accompaniers at the Oblate Scholasticate, Ampitiya , have continued to send our Oblate Scholastics to Tulana Centre for deepening their insights and convictions regarding matters needed to serve the people in today’s context. Fr. Aloy also had tried very enthusiastically with the Oblate team headed by Frs. Oswald Firth and Clement Waidyasekara to begin a Theologate, directed by the Religious Congregations in Sri Lanka, for the contextual formation/ accompaniment of their members. It should very well be a desired goal of the Leaders / Provincials of the Religious Congregations.
Besides being a formator/accompanier at the Oblate Scholasticate, I was entrusted also with the task of editing and publishing our Oblate journal, ‘The Missionary Oblate’. To maintain the quality of the journal I continue to depend on Fr. Aloy for his thought-provoking and stimulating articles on Biblical Spirituality, Biblical Theology and Ecclesiology. I am very grateful to him for his generous assistance. Of late, his writings on renewal of the Church, initiated by Pope St. John XX111 and continued by Pope Francis through the Synodal path, published in our Oblate journal, enable our readers to focus their attention also on the needed renewal in the Catholic Church in Sri Lanka. Fr. Aloy appreciated very much the Synodal path adopted by the Jesuit Pope Francis for the renewal of the Church, rooted very much on prayerful discernment. In my Religious and presbyteral life, Fr.Aloy continues to be my spiritual animator / guide and ongoing formator / acccompanier.
Fr. Aloysius Pieris, BA Hons (Lond), LPh (SHC, India), STL (PFT, Naples), PhD (SLU/VC), ThD (Tilburg), D.Ltt (KU), has been one of the eminent Asian theologians well recognized internationally and one who has lectured and held visiting chairs in many universities both in the West and in the East. Many members of Religious Congregations from Asian countries have benefited from his lectures and guidance in the East Asian Pastoral Institute (EAPI) in Manila, Philippines. He had been a Theologian consulted by the Federation of Asian Bishops’ Conferences for many years. During his professorship at the Gregorian University in Rome, he was called to be a member of a special group of advisers on other religions consulted by Pope Paul VI.
Fr. Aloy is the author of more than 30 books and well over 500 Research Papers. Some of his books and articles have been translated and published in several countries. Among those books, one can find the following: 1) The Genesis of an Asian Theology of Liberation (An Autobiographical Excursus on the Art of Theologising in Asia, 2) An Asian Theology of Liberation, 3) Providential Timeliness of Vatican 11 (a long-overdue halt to a scandalous millennium, 4) Give Vatican 11 a chance, 5) Leadership in the Church, 6) Relishing our faith in working for justice (Themes for study and discussion), 7) A Message meant mainly, not exclusively for Jesuits (Background information necessary for helping Francis renew the Church), 8) Lent in Lanka (Reflections and Resolutions, 9) Love meets wisdom (A Christian Experience of Buddhism, 10) Fire and Water 11) God’s Reign for God’s poor, 12) Our Unhiddden Agenda (How we Jesuits work, pray and form our men). He is also the Editor of two journals, Vagdevi, Journal of Religious Reflection and Dialogue, New Series.
Fr. Aloy has a BA in Pali and Sanskrit from the University of London and a Ph.D in Buddhist Philosophy from the University of Sri Lankan, Vidyodaya Campus. On Nov. 23, 2019, he was awarded the prestigious honorary Doctorate of Literature (D.Litt) by the Chancellor of the University of Kelaniya, the Most Venerable Welamitiyawe Dharmakirthi Sri Kusala Dhamma Thera.
Fr. Aloy continues to be a promoter of Gospel values and virtues. Justice as a constitutive dimension of love and social concern for the downtrodden masses are very much noted in his life and work. He had very much appreciated the commitment of the late Fr. Joseph (Joe) Fernando, the National Director of the Social and Economic Centre (SEDEC) for the poor.
In Sri Lanka, a few religious Congregations – the Good Shepherd Sisters, the Christian Brothers, the Marist Brothers and the Oblates – have invited him to animate their members especially during their Provincial Congresses, Chapters and International Conferences. The mainline Christian Churches also have sought his advice and followed his seminars. I, for one, regret very much, that the Sri Lankan authorities of the Catholic Church –today’s Hierarchy—- have not sought Fr.
Aloy’s expertise for the renewal of the Catholic Church in Sri Lanka and thus have not benefited from the immense store of wisdom and insight that he can offer to our local Church while the Sri Lankan bishops who governed the Catholic church in the immediate aftermath of the Second Vatican Council (Edmund Fernando OMI, Anthony de Saram, Leo Nanayakkara OSB, Frank Marcus Fernando, Paul Perera,) visited him and consulted him on many matters. Among the Tamil Bishops, Bishop Rayappu Joseph was keeping close contact with him and Bishop J. Deogupillai hosted him and his team visiting him after the horrible Black July massacre of Tamils.
Sri Lanka-Singapore Free Trade Agreement
By Gomi Senadhira
senadhiragomi@gmail.com
“You might tell fairy tales, but the progress of a country cannot be achieved through such narratives. A country cannot be developed by making false promises. The country moved backward because of the electoral promises made by political parties throughout time. We have witnessed that the ultimate result of this is the country becoming bankrupt. Unfortunately, many segments of the population have not come to realize this yet.” – President Ranil Wickremesinghe, 2024 Budget speech
Any Sri Lankan would agree with the above words of President Wickremesinghe on the false promises our politicians and officials make and the fairy tales they narrate which bankrupted this country. So, to understand this, let’s look at one such fairy tale with lots of false promises; Ranil Wickremesinghe’s greatest achievement in the area of international trade and investment promotion during the Yahapalana period, Sri Lanka-Singapore Free Trade Agreement (SLSFTA).
It is appropriate and timely to do it now as Finance Minister Wickremesinghe has just presented to parliament a bill on the National Policy on Economic Transformation which includes the establishment of an Office for International Trade and the Sri Lanka Institute of Economics and International Trade.
Was SLSFTA a “Cleverly negotiated Free Trade Agreement” as stated by the (former) Minister of Development Strategies and International Trade Malik Samarawickrama during the Parliamentary Debate on the SLSFTA in July 2018, or a colossal blunder covered up with lies, false promises, and fairy tales? After SLSFTA was signed there were a number of fairy tales published on this agreement by the Ministry of Development Strategies and International, Institute of Policy Studies, and others.
However, for this article, I would like to limit my comments to the speech by Minister Samarawickrama during the Parliamentary Debate, and the two most important areas in the agreement which were covered up with lies, fairy tales, and false promises, namely: revenue loss for Sri Lanka and Investment from Singapore. On the other important area, “Waste products dumping” I do not want to comment here as I have written extensively on the issue.
1. The revenue loss
During the Parliamentary Debate in July 2018, Minister Samarawickrama stated “…. let me reiterate that this FTA with Singapore has been very cleverly negotiated by us…. The liberalisation programme under this FTA has been carefully designed to have the least impact on domestic industry and revenue collection. We have included all revenue sensitive items in the negative list of items which will not be subject to removal of tariff. Therefore, 97.8% revenue from Customs duty is protected. Our tariff liberalisation will take place over a period of 12-15 years! In fact, the revenue earned through tariffs on goods imported from Singapore last year was Rs. 35 billion.
The revenue loss for over the next 15 years due to the FTA is only Rs. 733 million– which when annualised, on average, is just Rs. 51 million. That is just 0.14% per year! So anyone who claims the Singapore FTA causes revenue loss to the Government cannot do basic arithmetic! Mr. Speaker, in conclusion, I call on my fellow members of this House – don’t mislead the public with baseless criticism that is not grounded in facts. Don’t look at petty politics and use these issues for your own political survival.”
I was surprised to read the minister’s speech because an article published in January 2018 in “The Straits Times“, based on information released by the Singaporean Negotiators stated, “…. With the FTA, tariff savings for Singapore exports are estimated to hit $10 million annually“.
As the annual tariff savings (that is the revenue loss for Sri Lanka) calculated by the Singaporean Negotiators, Singaporean $ 10 million (Sri Lankan rupees 1,200 million in 2018) was way above the rupees’ 733 million revenue loss for 15 years estimated by the Sri Lankan negotiators, it was clear to any observer that one of the parties to the agreement had not done the basic arithmetic!
Six years later, according to a report published by “The Morning” newspaper, speaking at the Committee on Public Finance (COPF) on 7th May 2024, Mr Samarawickrama’s chief trade negotiator K.J. Weerasinghehad had admitted “…. that forecasted revenue loss for the Government of Sri Lanka through the Singapore FTA is Rs. 450 million in 2023 and Rs. 1.3 billion in 2024.”
If these numbers are correct, as tariff liberalisation under the SLSFTA has just started, we will pass Rs 2 billion very soon. Then, the question is how Sri Lanka’s trade negotiators made such a colossal blunder. Didn’t they do their basic arithmetic? If they didn’t know how to do basic arithmetic they should have at least done their basic readings. For example, the headline of the article published in The Straits Times in January 2018 was “Singapore, Sri Lanka sign FTA, annual savings of $10m expected”.
Anyway, as Sri Lanka’s chief negotiator reiterated at the COPF meeting that “…. since 99% of the tariffs in Singapore have zero rates of duty, Sri Lanka has agreed on 80% tariff liberalisation over a period of 15 years while expecting Singapore investments to address the imbalance in trade,” let’s turn towards investment.
Investment from Singapore
In July 2018, speaking during the Parliamentary Debate on the FTA this is what Minister Malik Samarawickrama stated on investment from Singapore, “Already, thanks to this FTA, in just the past two-and-a-half months since the agreement came into effect we have received a proposal from Singapore for investment amounting to $ 14.8 billion in an oil refinery for export of petroleum products. In addition, we have proposals for a steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million), sugar refinery ($ 200 million). This adds up to more than $ 16.05 billion in the pipeline on these projects alone.
And all of these projects will create thousands of more jobs for our people. In principle approval has already been granted by the BOI and the investors are awaiting the release of land the environmental approvals to commence the project.
I request the Opposition and those with vested interests to change their narrow-minded thinking and join us to develop our country. We must always look at what is best for the whole community, not just the few who may oppose. We owe it to our people to courageously take decisions that will change their lives for the better.”
According to the media report I quoted earlier, speaking at the Committee on Public Finance (COPF) Chief Negotiator Weerasinghe has admitted that Sri Lanka was not happy with overall Singapore investments that have come in the past few years in return for the trade liberalisation under the Singapore-Sri Lanka Free Trade Agreement. He has added that between 2021 and 2023 the total investment from Singapore had been around $162 million!
What happened to those projects worth $16 billion negotiated, thanks to the SLSFTA, in just the two-and-a-half months after the agreement came into effect and approved by the BOI? I do not know about the steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million) and sugar refinery ($ 200 million).
However, story of the multibillion-dollar investment in the Petroleum Refinery unfolded in a manner that would qualify it as the best fairy tale with false promises presented by our politicians and the officials, prior to 2019 elections.
Though many Sri Lankans got to know, through the media which repeatedly highlighted a plethora of issues surrounding the project and the questionable credentials of the Singaporean investor, the construction work on the Mirrijiwela Oil Refinery along with the cement factory began on the24th of March 2019 with a bang and Minister Ranil Wickremesinghe and his ministers along with the foreign and local dignitaries laid the foundation stones.
That was few months before the 2019 Presidential elections. Inaugurating the construction work Prime Minister Ranil Wickremesinghe said the projects will create thousands of job opportunities in the area and surrounding districts.
The oil refinery, which was to be built over 200 acres of land, with the capacity to refine 200,000 barrels of crude oil per day, was to generate US$7 billion of exports and create 1,500 direct and 3,000 indirect jobs. The construction of the refinery was to be completed in 44 months. Four years later, in August 2023 the Cabinet of Ministers approved the proposal presented by President Ranil Wickremesinghe to cancel the agreement with the investors of the refinery as the project has not been implemented! Can they explain to the country how much money was wasted to produce that fairy tale?
It is obvious that the President, ministers, and officials had made huge blunders and had deliberately misled the public and the parliament on the revenue loss and potential investment from SLSFTA with fairy tales and false promises.
As the president himself said, a country cannot be developed by making false promises or with fairy tales and these false promises and fairy tales had bankrupted the country. “Unfortunately, many segments of the population have not come to realize this yet”.
(The writer, a specialist and an activist on trade and development issues . )
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