Wednesday, January 7, 2026

My Angolan friends

 



Dr Ruwan M Jayatunge

Angola is a large Southern African country that was under Portuguese colonial rule for more than 400 years before achieving independence on November 11, 1975. The country ranks among Africa's leading producers of crude oil and diamonds, which are crucial to its export economy and government finances. Portuguese remains the official language, reflecting its colonial past. The population is made up of various Bantu ethnic groups, such as the Ovimbundu, Kimbundu, and Bakongo, each possessing unique languages and cultural practices.

Despite Angola's considerable oil wealth and recent economic advancements, poverty remains a pressing challenge, with many citizens experiencing significant deprivation. As a schoolboy, I recall reading a newspaper article on Agostinho Neto, who is recognized as the "Father of Modern Angola" and served as the nation's first president. He died in 1979 in Moscow.

During my time at the medical faculty, I encountered several students from Angola, one of whom was Beatris. I first met her at a party organized by African students, where the atmosphere was filled with vibrant African music and dance. This event marked my initial exposure to the rhythmic and fast-paced sounds from Angola, Congo, and Nigeria, which captivated the attendees as they danced energetically. After dancing together for a while, Beatris and I took a break in a quiet corner to chat. She spoke Portuguese fluently and had a basic understanding of English and Russian. Our own grasp of Russian was limited, as we were part of the preparatory faculty. Consequently, our conversation was a blend of Portuguese, English, and Russian, creating a unique and enjoyable exchange.

I informed Beatris that Sri Lanka experienced an invasion by the Portuguese, who occupied the island for nearly 153 years without successfully subjugating it. Also mentioned that the influence of this prolonged presence is evident in the Sri Lankan dialect, which incorporates numerous Portuguese words as a result of the invasion. I mentioned several words, such as Kerakoppuva, Kanthoruwa, and Almariya, along with names like Perera, Fonseka, and Pinnye, which she recognized as having Portuguese origins. She also noted that there are individuals in Angola with names like Fonseka, Alponso, and Metthayes, highlighting the linguistic connections that persist across cultures.

After our initial meeting, we had several encounters at the preparatory faculty during Russian language classes. She was of petite stature, radiating a natural beauty characteristic of her African heritage. We shared coffee on multiple occasions, enjoying each other's company. Upon completing our studies at the preparatory faculty, she moved to Khmelnytskyi, a city in western Ukraine, and we went our separate ways. Unfortunately, we never crossed paths again after that.

I was acquainted with Carlos Mangera Dasonthus, a tall student from Luanda, Angola, who attended the same preparatory language faculty as I did. Occasionally, he would visit my room to engage in casual conversation. One afternoon, while I was preparing mashed potatoes on a hot plate, he stopped by.

Although our hostel prohibited the use of hot plates for cooking in individual rooms for safety reasons, we often resorted to this practice due to the frequent queues at the communal kitchen, which was equipped with six burners. To avoid detection by the hostel commandant, aka warden, we took extra precautions to conceal our cooking activities. During the winter months, the hotplates proved to be quite beneficial. While the hostel rooms were equipped with central heating, there were times when we required extra warmth, prompting us to use the hotplate to heat a pot of water, which helped maintain a comfortable temperature. However, we had to carry out this activity discreetly, careful to avoid the watchful eyes of the hostel's warden.

When Carlos Mangera Dasonthus entered my room, he noticed I was cooking something and remarked that we also have a similar dish in Angola, referring to it with a Portuguese term akin to "Manniyok." In that moment, I realized he mistakenly believed I was preparing Manniyok instead of potatoes. I also considered that he might think I had brought Manniyok from Sri Lanka. To clarify, I informed him that I was making mashed potatoes. We then enjoyed a meal of fried fish accompanied by mashed potatoes.

Carlos Mangera Dasonthus had a stutter that produced a peculiar sound when he spoke Russian, often eliciting laughter from some students. While it was entirely inappropriate to mock someone for a speech impediment, the youthful inclination to find humour in any situation led to this unfortunate response. On one occasion, as Carlos struggled to express his ideas, his efforts appeared amusing, prompting laughter from the students. I was nearby and found it difficult to suppress my own laughter, which visibly upset him. Following that incident, he became distant and rarely engaged with me. Recognizing my mistake, I made a conscious effort to avoid him, understanding the impact of my actions on his feelings.

After completing the preparatory faculty, I enrolled in the medical institute, where Carlos was assigned to my subgroup. However, he deliberately kept his distance from me, and feeling guilty, I reciprocated by avoiding him as well. It became evident that he was harbouring a desire for revenge. We shared a political history class, where the instructor frequently posed questions about current political events, often attempting to frame them through a Marxist lens. This led to spirited debates among us. During one lecture, the teacher mentioned the high unemployment rate in the UK, to which I responded that, despite the unemployment, individuals received government assistance known as UB 40 (Unemployment Benefit Attendance Card). Carlos, coming from a socialist background, reacted incredulously, accusing me of lying and personally attacking me. It was at that moment that I recognized the underlying resentment he held towards me.

Carlos intentionally mocked me in front of the teacher and classmates, leaving me puzzled about his lingering resentment over an incident from more than a year ago. Fortunately, a student from Ghana, who had previously lived in England, came to my defence and clarified my statement. Following the incident, I found myself harbouring some resentment towards Carlos, and we ceased all communication.

In our hostel, I became friends with Zarla, a girl from Mali who spoke French and shared my interest in horror films. She was particularly captivated by the Omen trilogy, which I owned, and would often visit my room on Saturday evenings to watch the series. To help her grasp the plot, I translated some of the dialogue into Russian. Zarla was especially fascinated by the character Damien Thorn and enjoyed our movie nights, which also included films like Nightmare on Elm Street and various Satanic horror movies.

One Saturday evening, after a few weeks had passed, Zarla visited my room to watch "Children of the Corn." During the film, Carlos unexpectedly entered my room and yelled at me. He created a very uncomfortable atmosphere. It became clear that his possessiveness and jealousy had led him to keep tabs on Zarla. Disturbed by the confrontation, she decided to leave the room to avoid further conflict. Several weeks later, I encountered her at the Stolovaya, the student restaurant, where she expressed her apologies for the distress caused by Carlos's actions.

I completed my medical degree in August 1993, culminating in a graduation ceremony followed by a celebratory event. During this occasion, all the students exchanged greetings and bid farewell to one another. I encountered Carlos Mangera Dasonthus, but he did not engage with me and appeared visibly angry.

As I reflect on my life after many years, I find myself contemplating the journey that has led me to write my memoirs. My thoughts often drift to Carlos Mangera Dasonthus, who has grown into a doctor in Angola. I am curious about his current perception of me, believing that any remnants of anger or resentment have likely dissipated with time. It would be a pleasure to reconnect, share a beer, and reminisce about our past, acknowledging the foolishness of our younger selves while enjoying each other's company.

Tuesday, January 6, 2026

වෛද්‍ය මහාචාර්‍ය දුෂ්‍ෂන්ත මැදගෙදර පිලිබඳ සටහනක්

 







මීට වසර දෙකකට විතර ඉහතදී මට වියලි කැස්සක් ආවා. මම මගේ ෆැමිලි දොස්තර ඇඩම් සූඩිස් ලඟට ගියා. ඔහු ඇන්ටිබයොටික් කෝස් එකක් ප්‍රති අසාත්මිකතා බෙහෙත් දුන්නා. ඒත් වියලි කැස්ස අඩුවක් නෑ. බොහෝ විට එන්නේ රාත්‍රියට. දොස්තර ඇඩම් සූඩිස් TB පරීක්‍ෂණ එක්ස් රේ ලේ පරීක්‍ෂණ ඔක්කොම කලා. සියල්ල නෝමල්. ඒත් වියලි කැස්ස. ඉන් පසු මාව යොමු කලා සනි බෘක් රෝහලේ ස්වසන රෝග විශේසඥයාට. යලිත් සියලු පරීක්‍ෂණ එක්ක ඇන්ටිබයොටික් කෝස් /  පොඩි ස්ටෙරොයිඩ් කෝස් දුන්නා . ඒත් වියලි කැස්ස. දොස්තරලට හොයා ගන්න බෑ. වරක් ස්ටැටන් අයිලන්ඬ් යන විට රෝචෙස්ටහි රෝහලක දන්න වෛද්‍යවරයෙක් හමු උනා ඔපීනියන් ගන්න . ඔහුත් වියාකූලයි. ලංකාවට ආපු අවස්ථාවක හිතවතෙක් කිව්වා නුවර ඉන්නවා ස්වසන රෝග විශේසඥ වෛද්‍යවරයෙක් දුෂ්‍ෂන්ත මැදගෙදර කියලා ගිහින් බලන්න කිව්වා. දොස්තරලා බලලා එපා වෙලා.  කැනඩාවේ ඇමරිකාවේ විශේසඥ වෛද්‍යවරු බලලා  ප්‍රතිකාර කරලා ගුනයක් නොතිබූ වියලි කැස්ස ලංකාවේ වෛද්‍යවරයෙක්ට සුව කරන්න පුලුවන්ද ? කියලා ඇහුවා. ඒ පණ්ඩිතකම් ඕනේ නෑ ගිහින් බලන්න කිව්වා. ලංකාවේ දොස්තරලා ඉන්නේ ගැට්ටෙන් නිසාත් අපේ කාලයේ රෝහල් වල හිටපු සමකාලීනයෝත් නැති නිසාත් පෙන්‍ෂන් ගිය  රාලහාමි මානසිකත්වය ආවා. ඒත් කමක් නෑ කියලා වෛද්‍ය දුෂ්‍ෂන්ත මැදගෙදර හමු වෙන්න ගියා. අනේ කිසිම ගැට්ටක් ලොකු කමක් ඔලුවක් නෑ . ඉතා හොඳින් සවන් දුන්නා මාව චෙක් කලා. ඔන්ද ස්පොට් ඩයග්නෝස් කලා. නිදියන විට අන්නශ්‍රෝතයෙන් ගැස්ට්‍රික් ජූස්   බිඳිති වශයෙන් ස්වසන මාර්ගයට යනවා. ඒ ඉරිටේ‍ෂන් එක වියලි කැස්ස ඇති කරනවා. මාසෙකට බේත් දුන්නා , සති දෙකෙන් කැස්ස සුවයි. උතුරු ඇමරිකාවේ විශේසඥ වෛද්‍යවරු ව්‍යාකූල කරපු වියලි කැස්ස ලංකාවේ වෛද්‍යවරයෙක් ස්තෙතස්කෝප් එක පමණක් භාවිතා කරලා ඩයග්නෝස් කලා නිට්ටාවට සුව කලා. ලංකාවේ අති දක්‍ෂ වෛද්‍යවරු ඉන්නවා ( ඒ අතර වකුගඩු ජාවාරම් කරන දොස්තර හොරු / බාල බෙහෙත් ගෙන්වන රැකට් එකට සම්බන්ධ දොස්තර හොරු ඉන්නවා) නමුත් වෛද්‍ය දුෂ්‍ෂන්ත මැදගෙදර වගේ වෛද්‍යවරු කැලේට පිපි මල් වගේ ඉන්නවා. එතුමාට පින් සිද්ද වෙන්න කරදරයක් නැතුව නිදා ගන්නවා. එතුමා විශේසඥ වද්‍යවරයෙක් වගේම මහාචාර්‍යවරයෙක්. මේ වගේ දක්‍ෂ වෛද්‍යවරු බිහි කරන්න පුලුවන් රටක් ලංකාව. මේ කුඩා සටහන එතුමා වැනි දක්‍ෂයන් පිලිබඳ කෙරෙන අගැයුමක්. 




Tuesday, December 30, 2025

Letting Go Experience

 



Dr. Ruwan M. Jayatunge 

The English physician, writer, progressive intellectual, and social reformer Havelock Ellis stated, All the art of living lies in a fine mingling of letting go and holding on. The German poet and novelist Hermann Hesse states that some of us think holding on makes us strong, but sometimes it is letting go.

The concept of "letting go" or relinquishing control has a long intellectual history (Merluzzi & Philip, 2017).  As described by Ainsworth et al. (1982), letting go can simply be being gently drawn into a new sort of existence or being released or dragged into a void where nothing is safe or nothing is consistent. Letting go is a way of letting things be, of accepting things as they are.  (Kabat-Zinn, 1990).

A Letting Go Experience is the conscious, often challenging, process of releasing attachments to past hurts, negative emotions, people, or outcomes that no longer serve you, creating space for healing, growth, and peace by accepting impermanence and focusing on the present.

Letting go is not throwing away or annihilation; it is becoming willing to forgo and moving forward. It is a compassionate act.  It is a pathway to surrender the ego.  Letting go provides an opportunity for growth and clarity of self.  It offers forgiveness. Letting go eliminates the painful past experiences and shame.  It is the emptying of mental clutter. Letting go is replacing resentment with mindful awareness and empathy (Menahem & Love, 2013).  It is a perfect path for healing. This process allows psychological growth. Letting go eliminates the origins of suffering. 

To let go does not mean to get rid of. To let go means to let be. When we let be with compassion, things come and go on their own."Letting go is choosing peace over pain." "Letting go doesn't mean that you don't care about someone anymore. It's just realizing that the only person you really have control over is yourself," as Deborah Reber elucidates. 

Meditation is really letting go of all the thought processes or mind traffic.  Mindfulness can help to achieve a letting-go experience. Ven Ajahn Brahmavamso—a British Theravada Buddhist monk—states that meditation is the way to achieve letting go. According to psychologist Scott Bishop, a major focus of meditation is letting go. In meditation, one lets go of the complex world outside to reach the serene world within. Therefore, letting go is a freeing experience.





තම්බීන් අතර




අතීත සිදුවීමක්. නමුත් අදටත් හෙටටත් ගැලපෙනවා. වරක් මිතුරෙකු සමග අරුගම්බේ ගියා. හෝටල් ෆුල්. ඒ නිසා පානම පැත්තට ගියා. තිබුනා එක හෝටලයක්. යන්තම් කාමර දෙකක් ගත්තා. ඒත් කෑම බීම දෙන්නේ නෑ. අපි ඒ හෝටලයට යන විට මුස්ලිම් සෙට් එකක් හෝටලයේ පිරිලා. සමහරු එලියේ පුටු දාගෙන හයියෙන් කතාව​. කරච්චලයක් වගේ. හයියෙන් දෙමලෙන් කතා කරනවා, මෙතනත් ඇණයක් වගේ. මොනා කරන්නද හොඳ තැනක් හමු වෙනකම් මෙතන ඉන්න වෙනවා.....................  සවස 8 ට විතර අරුගම්බේ ගිහින් රෑට කන්න පික්මී එකක් දාගන්න ගියා. අහල පහල පික්මී නෑ. වීල් එකක් වත් නෑ. කෝකටත් අර මුස්ලිම් සෙට් එකෙන් ඇහුවා  කෑමක් ගන්න පුලුවන් ලඟම තියන හෝටලයට කොච්චර දුරද කියලා. එතකොට කිව්වා කිලෝමීටර් 3 විතර තියනවා කියලා. අලි පාරට එන සීන් එකකුත් තියනව කිව්වා. මාර කේස් එකක්. රෑ කෑම නැතුව නිදා ගන්න වෙන්නේ. අපි එලියේ මේසයක කතා කර කර ඉන්නවා. දැන් රෑ නමයට විතර ඇති. අර මුස්ලිම් සෙට් එකේ හිටපු තොප්පිය දාගත්ත කෙනෙක් ආවා. ඇවිත් බත් පැකට් එකක් මගේ අතට දුන්නා " මේක කන්න අපි බත් පැකට් ගෙනාවා , අපිට මදි වෙන එකක් නෑ කියලා. මට කෑම පැකට් එක ගන්නත් මොකක්ද වගේ. ඕගොල්ලන්ට මදි වෙයිද ? කියලා ඇහුවා. " ප්‍රශ්නයක් නෑ අපි කන්ඩායමක් ඉන්නවා , ඕගොල්ලෝ කන්න"  කියලා බත් පැකට් එක ගන්න කිව්වා. ස්තූති කරලා ඒ බත් පැකට් එක අපි එදා රෑ කෑවා. උදේ ඔවුන් හිටපු කාමර වලට ගියා යලිත් වරක් ස්තූති කරන්න අපේ බඩගින්න නිව්වට. ඒත් ඔවුන් පිටත් වෙලා....................... මම සහරාන්ලාගේ අන්තවාදී ඉස්ලාමය විවේචනය කරනවා, ඒ පිලිබඳ ලියනවා. නමුත් මනුෂ්‍යත්වය හදවතේ තියන මුස්ලිම් සහෝදරයන් පිලිබඳවත් අපි ලියන්න ඕනේ. මේ වගේ සරල මිනිස්සු ලඟ තමයි ඉස්ලාමයේ සාරය තියෙන්නේ. අපි ඔවුන්ව අමතක කරලා ටෝච් ගහලා පෙන්නන්නේ සහරාන්ලාව​. 




Monday, December 29, 2025

Cyber Dyslexia




Dr. Ruwan M Jayatunge

Cyber dyslexia appears to be a distinct phenomenon that has yet to be fully recognized. This term refers to the unique challenges that individuals with dyslexia face when interacting with digital platforms, including navigating websites and understanding complex cybersecurity measures. I hope that future research will delve deeper into this uncommon condition. 

My personal experience with what I believe to be cyber dyslexia began in 2006 at Brisbane Airport, where I struggled to modify my flight dates online—a task that should have been straightforward. I found myself grappling with complex menu structures, transferring information across various digital formats, and experiencing fatigue from multi-step processes. 

During my time at York University, I frequently relied on friends for assistance with the Moodle learning management system. Initially, they assumed my challenges stemmed from a lack of technical skills, but they later recognized that I faced a different issue, which led to their understanding and support. I consider this a form of disability, yet I am confident in my ability to overcome it. 

To better understand my struggles, I engage in self-observation during IT-related tasks, documenting my difficulties and the anxiety they provoke. Over the years, I have employed various self-help strategies, such as practicing mindfulness, focusing on one task at a time, and utilizing information scaffolding. I firmly believe that cyber dyslexia is a condition that can be managed and overcome.






Find Us On Facebook