ආයෝජකයෝ බිල්ලෝ කිරීම

 

1980 ගනන් වල ඉරිදා දිවයින පත්තරේ  විදෙස් ආයෝජකයන්ට එරෙහි බිල්ලෝ මව මව ලිපි පල වුනා.  ආයෝජකයෝ යනු රාක්‍ෂයන් කියලයි ගැමි මනස හැදුවා. එක දේශපාලකයෙක් ආයෝජකයෝ ඉඹලා  පිලිගන්න ඕන කියලා කියපු එකට ලොකු විවේචන ආවා (අද ආයෝජකයෝ වැඳලා පිලිගන්නේ). වෝල්ස් අයිස්ක්‍රීම් වගේ ආයෝජකයෝ එලෙව්වා. වෙලඳ කලාපෙට ආපු ආයෝජකයන්ව බය කලා. ඔවුන්ව පලවා හරින්න නිතර උත්සහ කලා. ආයෝජකයෝ වියට්නාමයට ගියා. වියට්නාමයේ ආර්ථිකය නැගිට්ටා. 2025 වියට්නාමය  ඇමරිකන් $ බිලියන 30.24 ආයෝජන ලබා ගත්තා. මේ ඇමරිකාව සමග ෆේස් ටු ෆේස් යුද්ද කරපු රටක්.  ආයෝජකයෝ නැතුව ලංකාවේ ආර්ථික හොම්බෙන් ගියා. ලංකාවට ආපු ආයෝජකයන් ස්වල්ප දෙනාගෙනුත් දේශපාලකයෝ කොමිස් අල්ලස් ඉල්ලන්න ගියා. වරක් අතාවුද සෙනෙවිරත්න තමන්ට කොමිස් නොදුන්න නිසා ඔහුගේ ප්‍රදේශයේ එක් ආයෝජකයෙක් ගේ පානීය ජල ව්‍යාපෘතියක් කඩලා දැම්මා. ඒ ආයෝජකයා සල්ලි අරගෙන මාලදිවයිනට ගියා. ලංකාව ආයෝජකයන්ට නුසුදුසු රටක් කියලා ආයෝජකයන් අතර මතයක් ගියා. කෙසේ නමුත් ලංකාව බංකොලොත් වූ පසු ජනතාවට / වාමාංශිකයන්ට සහ ආණ්ඩුවට ආයෝජකයන් ගේ වටිනාකම තේරුම් ගියා.  

My Visit to Hitler’s Wehrwolf Bunker in Vinnytsia

 

 

 Dr. Ruwan M Jayatunge

Vinnytsia is a vibrant city in west-central Ukraine, along the Southern Bug River, with a rich history spanning over 650 years.  Living in Vinnytsia for several years provided me with the opportunity to discover its many historic landmarks. But the city's past is marked by a particularly dark period during World War II. From July 19, 1941, to March 20, 1944, Vinnytsia was under German occupation.

During the German occupation, Vinnytsia underwent a significant transformation into a heavily militarized and profoundly traumatized administrative hub. The Holocaust in Vinnytsia stands as one of the most tragic events in history. This organized campaign resulted in the murder of approximately 28,000 Jews, eradicating a community that had thrived for centuries. The haunting photograph known as "The Last Jew in Vinnitsa" serves as a stark reminder of the atrocities committed during this time, illustrating the brutal reality of the "Holocaust by Bullets" in Eastern Europe.

"The Last Jew in Vinnitsa

I had the profound experience of meeting Jewish individuals who lost family members during this tragic period, as well as conversing with partisans who operated in the Vinnytsia region in 1988, highlighting the resilience and resistance that persisted amidst the horrors of occupation.

Once, I had the chance to explore Adolf Hitler's Eastern Front military headquarters, known as the Wehrwolf, located near Vinnytsia, Ukraine. I visited this place in 1986. This bunker complex was constructed primarily to function as a forward military command center close to the Eastern Front, nestled in a pine forest approximately 8 kilometers north of Vinnytsia, near the village of Stryzhavka.

Built between 1941 and 1942 with the labor of Soviet prisoners of war and local forced laborers, the Wehrwolf was designed as a highly secure, self-sufficient military installation, camouflaged within the dense forest. The complex originally featured around 81 wooden structures above ground and three underground reinforced concrete bunkers.

Hitler visited the Wehrwolf three times between 1942 and 1943, accompanied by key figures such as Martin Bormann, his private secretary, and Generals Wilhelm Keitel and Alfred Jodl. During these visits, approximately 150 to 200 German officers were stationed within the compound. A former partisan recounted that Hitler preferred not to stay in the Wehrwolf bunker due to partisan activity in the area, as well as the summer mosquito infestation and the unfavourable climate.

One Ukrainian partisan told me about an incident in which they inadvertently discovered a substantial building complex hidden within a dense forest, accompanied by unverified intelligence suggesting a visit from Hitler. The partisans promptly communicated this information to their leaders, expressing a desire to launch a surprise attack. However, they were instructed to refrain from any immediate action and to monitor the site for potential visits by high-profile individuals.

An estimated 14,000 individuals were compelled to construct the Wehrwolf complex from December 1941 to July 1942, comprising Soviet prisoners of war, Polish and Czech specialists, as well as Norwegian and Swedish laborers. Following the completion of the project, the majority of these workers were systematically executed by the Nazi SS, who transported them to remote forested areas for mass executions by firing squads. The victims were interred in large communal graves, which now correspond to the site of the modern Stryzhavka Memorial. This memorial features a poignant depiction of three men in distress, often interpreted as "crying" or "weeping prisoners."

In March 1944, as the Nazi forces withdrew from the advancing Red Army, they executed a scorched-earth tactic by demolishing the entire Wehrwolf bunker complex to ensure that the strategic facility would not be captured. This destruction occurred just before the Soviet Red Army officially liberated Vinnytsia on March 20, 1944.

During the Nazi occupation of Vinnytsia, Aleksandr Sevastianov emerged as a significant civilian collaborator, having been appointed by the Germans as the Mayor of the city. Sevastianov, a distinguished local academic and respected biology professor, served as the head of the biology department at the Vinnytsia National Medical University. As the German forces retreated in early 1944, he managed to escape Vinnytsia alongside them, ultimately finding refuge in Western Europe. He later settled in the Paris area of France, where he spent his remaining years in exile until his death in 1947.

Visitors today can witness a significant number of concrete remnants scattered across the area, alongside the remains of three reinforced concrete bunkers and a well-preserved swimming pool. A guide informed me that active bombs remain within these ruins, which has deterred Soviet officials from attempting any excavation. He also mentioned that powerful magnets are required for safe excavation of such sites. However, I am uncertain about the accuracy of these technical details and whether they stem from factual information or are merely an urban legend.

The significance of the Wehrwolf bunker in Vinnytsia today lies in its transformation from a top-secret Nazi fortress into an educational landscape. It serves as a physical warning about the nature of totalitarian power, the human cost of war, and the complexities of historical memory. The jagged, ruined blocks scattered in the forest are a physical metaphor for the ultimate collapse of Nazi Germany.

Moral Injury in Sri Lankan Combatants Who Participated in the Eelam War

 

 

Dr. Ruwan M Jayatunge, M.D. PhD

Moral injury refers to the deep psychological, behavioral, and spiritual turmoil that arises when an individual either engages in, witnesses, or fails to avert actions that contradict their core moral convictions (Litz, Brett et al., 2009). The term moral injury was coined by Dr. Jonathan Shay, a clinical psychiatrist, in the 1990s, while working with Vietnam War veterans, and he connected their deep psychological trauma not to fear, but to a profound sense of institutional betrayal. However, moral injury is fundamentally an age-old phenomenon that has persisted throughout human history, rooted in the existence of moral and ethical beliefs that can be violated (Koenig et al., 2021). Čartolovni and team (2021) argue that, in some cases, moral distress may become moral residue and, over time, culminate in moral injury. According to Griffin and associates (2019), such traumatic experiences can create a clash with one's ethical beliefs, resulting in considerable distress and impairments in functioning.

Moral injury is an increasingly recognized phenomenon in mental health research, particularly relevant to current and former military personnel (Phelps et al., 2024). The trauma associated with warfare can inflict damage on various aspects of health, including physical, psychological, social, and spiritual well-being, thereby contributing to moral injury (Richardson et al., 2020). Moral injury arises when individuals in the military breach their fundamental moral convictions and values during combat situations (Koenig et al., 2021). This violation can lead to profound emotional distress, manifesting as shame, grief, a sense of meaninglessness, and remorse for transgressing core ethical beliefs (Brock & Lettini, 2012).

Moral injury, as outlined by Jones (2020), is defined by feelings of guilt, shame, and self-condemnation, which are often evident in combatants who have undergone traumatic experiences in battle. Williamson et al. (2025) characterize moral injury as a significant occupational risk, particularly prevalent among combatants, stemming from guilt and shame. In a soldier, moral injury develops through a specific cognitive transition in which the raw survival behaviours of combat collide with their peacetime moral upbringing. (Farnsworth ,2022).

Mental health professionals have recognized the phenomenon of moral injury in Sri Lankan soldiers who were involved in the protracted 30-year armed conflict against the Liberation Tigers of Tamil Eelam (LTTE). This separatist militant organization, which sought an independent Tamil state in northeastern Sri Lanka from 1976 until its defeat in 2009, is often regarded as one of the most advanced insurgent groups globally.

The prolonged armed conflict in Sri Lanka, has significantly contributed to the prevalence of moral injury among combatants (Jayatunge, 2013). Sri Lankan combatants often faced extended deployment periods, frequently spending up to a decade in active combat zones, which intensified the cognitive dissonance between their military actions and their cultural or religious values. Many soldiers grappled with deep psychological and ethical dilemmas during and after their service, sometimes being forced to undertake actions that conflicted with their personal moral convictions. Such experiences can evoke feelings of guilt, shame, and betrayal, especially as they reflect on their involvement in the conflict and the consequences of their actions.  

The majority of combatants from Sri Lanka identify as Buddhists, a faith that emphasizes the principles of karma and the cycle of rebirth. This belief system inherently instills a profound sense of moral responsibility and ethical conduct, which can lead to significant psychological distress when individuals engage in acts of violence or warfare that contradict their spiritual values. As a result, these combatants often experience moral injury, a condition characterized by the internal conflict arising from actions that violate their deeply held beliefs.

During the Eelam war in Sri Lanka, psychological support services were severely lacking and not prioritized, resulting in inadequate treatment for the psychological scars left by the conflict. The insufficient availability of mental health resources, combined with the societal stigma associated with mental health issues, exacerbated the moral injuries experienced by individuals affected by the war.  Many former combatants continue to experience PTSD, depression, adjustment disorders, and moral injuries. These conditions manifest not only as psychological issues but also pose substantial barriers to their reintegration into civilian life, resulting in numerous soldiers facing difficulties in adapting after their service.

Numerous case studies highlight the moral injuries experienced by Sri Lankan combatants. One notable incident involves Major SE, who was ambushed by LTTE militants in a northern village, leading to a fierce firefight. Surrounded by the enemy, Major SE desperately returned fire when an elderly civilian woman inadvertently opened a window to observe the chaos. Mistaking her for an adversary, he shot at the window, tragically wounding the old woman fatally. Despite successfully repelling the enemy and returning to camp, the psychological toll of this traumatic event lingered with Major SE for an extended period. Major SE later recounted that his bullet shattered the old woman's jaw, resulting in significant blood loss. Tragically, she succumbed to her injuries within hours due to the severe bleeding. Major SE endured the profound effects of moral injury, grappling with a range of distressing symptoms that persisted for many years following his wartime experiences.

Another soldier reported experiencing moral injury as a result of exposure to traumatic combat situations. In April 2000, during the Elephant Pass debacle, troops were compelled to retreat to the Soranpattu-Palai defense line, enduring a gruelling 16-kilometre march under the scorching sun, without water, and while facing enemy mortar and sniper fire. Among the retreating soldiers was Corporal K, who witnessed many of his comrades fall victim to enemy attacks and heat strokes. In the midst of this chaos, a wounded soldier implored Corporal K for assistance, but the dire circumstances left little room for altruism, forcing him to decline. The wounded soldier, however, shared his name and address, requesting that Corporal K convey his final words to his family. Although Corporal K promised to honour this request, a few kilometres near the Sorampattu- Palali defense line, Corporal K succumbed to heat stroke and lost consciousness. Fortunately, he was rescued by fellow soldiers and transported to a hospital. Upon regaining consciousness days later, Corporal K had forgotten the dying soldier's name and address. This incident ignited deep shame and guilt in him, which she suffered for many years.

Soldiers can experience moral injury from killing enemy combatants, even when the killing is entirely legal, justified, and necessary for survival (Maguen et al., 2010). The subsequent case study illustrates such an incident.

Sergeant Sx78 dedicated nearly a decade to service in combat zones, notably enduring intense battles while defending the Jaffna Fort, which was besieged and subjected to heavy enemy fire. During the critical operation known as "Midnight Express," he played a pivotal role in rescuing trapped troops, resulting in the death of five enemy combatants. However, in the years that followed, he became increasingly troubled by the moral implications of these actions, reflecting on the humanity of those he had killed. He expressed a deep understanding of their backgrounds, recognizing that they were often impoverished youths, manipulated by hatred and left with few choices. This realization weighed heavily on him, as he grappled with the harsh realities of war, where survival often necessitated lethal force. Acknowledging the conflict between his actions and his Buddhist beliefs, he felt a profound sense of guilt, believing that he would ultimately face karmic consequences for his deeds. This inner turmoil has led him to seek solace in spirituality, aspiring to become a monk upon his retirement from military service.

The prolonged exposure to the tumultuous realities of war and chaos can significantly alter an individual's psychological framework, leading to profound changes in their mental and emotional state. In the aftermath of such distressing experiences, many individuals may encounter moral injury. Research indicates that cumulative war trauma can lead to moral injury among soldiers (Wisco et al.,2017). 

Lt. Colonel LX is a seasoned field officer whose extensive involvement in numerous military operations spanned the entirety of the war, concluding in 2009. Throughout this tumultuous period, he was frequently confronted with the harrowing realities of combat, witnessing the tragic deaths and injuries of fellow soldiers, often in scenarios that left them vulnerable and defenseless. Moreover, his experiences extended beyond the battlefield, as he observed the profound effects of warfare on civilians in the northern regions, who bore the brunt of collateral damage and suffered immensely due to the conflict. The psychological toll of these experiences was significant, as he encountered the deep-seated human suffering that often accompanies war trauma. In the aftermath of the conflict, Lt. Colonel LX retreated into seclusion, grappling with the weight of his memories and developing a more cynical perspective on life, shaped by the stark realities he had witnessed. He is experiencing a range of psychological and emotional symptoms that are significantly impacting his overall well-being, characterized by a profound sense of loss of meaning in his life.

Following the Eelam war in Sri Lanka, numerous combatants were found to be suffering from post-traumatic stress disorder (Jayatunge, 2004).  It is essential to distinguish between combat-related PTSD and moral injury, as they stem from different sources. There are many differences between combat-related PTSD and moral injury. While PTSD is driven by fear and threat, moral injury is driven by a collapse of a person's ethical framework (Farnsworth et al.,2017). When a soldier experiences moral injury, it profoundly impacts their personality, identity, and behaviour (Litz et al., 2009). Unlike PTSD, which is primarily a fear-based response, moral injury represents a wound to the conscience, leading to significant psychological, relational, and behavioural challenges (Barnes et al.,2019). 

Moral injury often results in a collapse of identity and self-worth, characterized by aggressive self-loathing and an overwhelming sense of chronic shame and guilt (Farnsworth et al., 2014).  Furthermore, deep cynicism and a loss of trust emerge, eroding the soldier's faith in the military hierarchy, political leaders, and the institution as a whole, which can extend into their civilian life (Shay, 2014). The consequences may include a loss of faith and a descent into existential nihilism, relational destructiveness, and isolation. Additionally, self-sabotage and self-punishment frequently occur, often accompanied by engagement in high-risk behaviors (Griffin et al., 2019).

Specialized treatment for moral injury in soldiers is essential, as neglecting this issue can result in severe consequences, including a total collapse of identity, increased social isolation, and a heightened risk of suicide (Bryan et al.,2014).  Once moral injury occurs, evidence-based clinical therapies become essential to address the profound shame and guilt experienced by these individuals.

Adaptive Disclosure (AD) is one of the premier, evidence-based treatments developed specifically for moral injury in military personnel (Litz et al., 2016).  Adaptive Disclosure (AD) integrates focused imaginal exposure with organized, real-time dialogues to assist military personnel in addressing and processing the unique emotional traumas associated with combat experiences.

Another effective intervention is Trauma-Informed Guilt Reduction (TiGR) Therapy, which evaluates the realities of a crisis, enabling soldiers to discern what they could control versus what was beyond their influence during chaotic situations (Norman et al.,2019).  Additionally, spiritual therapy plays a crucial role in addressing moral injury. Spiritual therapy heals moral injury by directly addressing the existential and metaphysical wounds (Carey et al.,2026). 

Group therapy sessions and Peer support groups enable veterans to share their experiences with others who have faced similar combat situations, fostering a sense of normalcy in their reactions to trauma. Creating safe spaces for open discussions about deeply held shame is vital for bringing these hidden memories to light (Allbaugh, Placeres & Toor, 2023).   Furthermore, mindfulness breath meditation and loving-kindness meditation (LKM) are highly effective tools for healing moral injury (Kelley et al., 2025).  

Moral injury among Sri Lankan combatants who took part in the Eelam War represents a significant yet under-explored area of research that warrants immediate attention.  It is crucial to accurately diagnose the presence of moral injury in these veterans, as it can manifest in various ways, including feelings of guilt, shame, and a diminished sense of self-worth. Furthermore, providing appropriate psychological support tailored to the unique experiences of these combatants is essential for their recovery and reintegration into society. By addressing this critical issue, we can not only aid those who have suffered in silence but also contribute to a broader understanding of the psychological ramifications of war, ultimately fostering a more compassionate approach to veteran care in Sri Lanka.

 

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Wisco, B. E., Marx, B. P., May, C. L., Martini, B., Krystal, J. H., Southwick, S. M., & Pietrzak, R. H. (2017). Moral injury in U.S. combat veterans: Results from the National Health and Resilience in Veterans’ Study. Depression and Anxiety, 34(4), 340–347. doi.org.

 

 

ඉස්කෝලේ යන කාලේ ෆිල්ම් බලපු හැටි

1979 දී කොලඹ මැජෙස්ටික් තියටර් එකට ලිව් ඇන්ඬ් ලෙට් ඩයි ජේම්ස් බෝන්ඬ් ෆිල්ම් එක ආවා. එතකොට මම 7 පන්තියේ. ඒක බලන්න යන්න ගෙදරින් ඇහුවම කිව්වේ ඒක ලමයින්ට සුදුසු නෑ, කියලා. සල්ලිත් අතේ නෑ. කොහොම හරි ෆිල්ම් එක බලන්නත් ඕනේ. හතර අතේ කල්පනා කලාම දැක්කා තාත්තාගේ රීඩස් ඩයිජස්ට් පොත් සෙට් එක මේ පොත් තාත්තා 1960 ගනන් කාලේ ඉඳන් කලෙක්ට් කරන පොත්. ඒකාලේ පොතක් රුපියල් දෙකක් විතර වෙනවා වැල්ලවත්තේ කේවීජී සිල්වා පොත් කඩයේ . මේ පොත් කඩය තිබ්බේ සෙන්ට් පීටර්ස් එක ලඟ. මම තාත්තාගේ රීඩස් ඩයිජස්ට් පොත් සෙට් එකක් අරගෙන පොත් කඩ කීපයකට ගියා. කවුරුවත් පොත් ගන්නේ නෑ. බම්බලපිටිය හෝලි ෆැමලි එක ඉදිරිපිට තිබ්බා ධර්මදාස පොත් හල. ඒකේ හිටියා මැදි වියේ ඩයල් එකක්. මෑන් රීඩස් ඩයිජස්ට් පොතකට සත 50 ගානේ දුන්නා. ඒ කාලේ ගැලරිය සත 75 , සෙකන්ඬ් ක්ලාස් 2.75. පොත් 10 -12 දුන්නොත් ෆිල්ම් එකත් බලලා ඉන්ටවල් එකට කඩල පැකට් එකකටත් සල්ලි. කොහොම හරි එදා තාත්තාගේ රීඩස් ඩයිජස්ට් පොත් විකුනලා ලිව් ඇන්ඬ් ලෙට් ඩයි ජේම්ස් බෝන්ඬ් ෆිල්ම් එක බැලුවා. මේ අලුත් සොයා ගැනීමෙන් පස්සේ මම කලේ සුමාන 2 සැරයක් තාත්තාගේ රීඩස් ඩයිජස්ට් පොත් සෙට් එකක් ධර්මදාස පොත් හලට ගිහින් දෙනවා එම්පයර් , සැවෝයි , ලිබර්ටි , මැජෙස්ටික් එකේ ෆිල්ම් බලනවා. මේ විදියට බෙන්හර් , ඩර්ටි ඩසන් , බ්ලැක් සන්ඩේ, ඩීප්, බ්‍රිජ් ටූ ෆා, චෑම්ප්, ජෝස්, වයිඩ්ල් ගීස් , ගුඩ්බයි ගර්ල් , පොසිඩන් ඇඩ්වෙන්චර් වගේ ෆිල්ම් බැලුවා.ස්ටාර් වෝස් , සැටඩේ නයිට් ෆීවර්, එන්ටර් ද ඩ්‍රැගන් , පිරානා , (ගෙයිටි එකේ බැලුවා ජිම් බ්‍රවුන් ගේ එස්කේප් ෆ්‍රොම් ඩෙවල්ස් අයිලන්ඬ්) වැල්ලවත්ත කොන්කෝඩ් එකේ බෘස්ලී ගේ බිග් බොස් , ශෝන් කොන්රිගේ තන්ඩබෝල්ට්, එයාර්පෝට් 80, අර්බන් කව් බෝයි, වරක් බෝ ඩෙරික් හිටපු 10 ෆිල්ම් එක බලන්න ගිහින් මැනේජර් මාව එලව ගත්තා ඒක ඇඩලස් ඔන්ලි නිසා. ගෙදර අයියලා මේ ෆිල්ම් ගැන කතා කරන කොට කට පොපියනවා ෆිල්ම් එකේ කෑලි කියන්න. ඒත් කියන්න ගිහින් කේස් එක අසු වෙයි කියලා කට වහගෙන ඉන්නවා.තාත්තා නිතරම පොත් කඩ වලින් රීඩස් ඩයිජස්ට් පොත් ගන්න නිසා මම පොත් උස්සන එක එක පාරටම මාට්ටු උනේ නෑ. තාත්තා තමන් ගන්න පොත් වල පිට කවරේ අත්සනක් දානවා. දවසක් ධර්මදාස පොත් හලෙන් පරණ රීඩස් ඩයිජස්ට් පොත් සෙට් එකක් ගන්න කොට තාත්තගේ අත්සන් තියන පොත් කීපයකුත් තිබිලා. ඒ ගැන පොත් කඩකාරයාගෙන් අහන කොට මෑන් කියලා බේබි නම් ඉඳලා හිටලා පොත් ගේනවා ඒවා කීපයක් නම් සල්ලි දීලා ගත්තා කියලා. වැඩය නෝන්ඩි. මම වරද පාපොච්චාරණය කරලා බලපු ෆිල්ම් ලිස්ට් එක කිව්වා. ඒත් මට පෝරියල් එකක් ලැබුනේ නෑ.

ඔන්න ඔහොමයි අපි ඉස්කෝලේ යන කාලේ ෆිල්ම් බැලුවේ.

My Travelogue of Dracula's Homeland – Romania

 

Dr. Ruwan M Jayatunge 

When I think about Dracula movies, my thoughts inevitably turn to Romania and Transylvania. I have seen several adaptations, with memorable performances including Bela Lugosi's iconic 1931 portrayal, Christopher Lee's various interpretations, Frank Langella's seductive 1979 version, and Francis Ford Coppola's 1992 film. Each of these movies evokes a sense of fear. I vividly recall watching Christopher Lee's “Dracula Has Risen from the Grave” on a solitary night in London. I was in my twenties and still captivated by the allure of horror. The film began at 10:30 p.m., and as I sat alone, I felt chills run down my spine. By the time the credits rolled at midnight, my heart raced, and I found solace in keeping a copy of the Buddhist Dhammapada under my pillow as I went to bed. 

In my opinion, Christopher Lee stands out as the classic portrayal of Dracula, with a tall physique and a sinister outlook. I'm most certain that I have seen all of Christopher Lee's Dracula movies. When I compare Christopher Lee with Claes Bang, the Danish actor from the 2020 Netflix series "Dracula," my initial impression is that Bang embodies a character reminiscent of James Bond, particularly akin to Pierce Brosnan. I perceive him as Bond embodying the essence of Dracula. However, the 2020 Netflix adaptation presents Dracula's castle as a far more menacing and foreboding setting, enhancing the overall atmosphere of dread in the series.

In 1990, shortly after the assassination of Nicolae Ceaușescu, Romanian communist politician and dictator, I had the opportunity to visit Romania, the land of Dracula. Upon arriving in Bucharest, the atmosphere was filled with chaos, visible poverty, and social disorder. A militia member warned us that people were so desperate they would loot bread, indicating it was unsafe to walk the streets with even a loaf. I initially believed it was an overstatement to keep us on the train. However, when our train stopped, vendors quickly surrounded us, eager to sell food and antiques in exchange for money. I managed to acquire a beautiful wooden vase by trading a pack of Marlboro cigarettes, which I later gifted to my ENT Professor- Gardega, who had performed my tonsil surgery.

As our train departed from Bucharest and journeyed deeper into the countryside, I was struck by the breathtaking beauty of rural Romania, which was tinged with an unsettling aura reminiscent of Jonathan Harker's diary. The landscape exuded an air of ancient superstition and mystery. During the ride, I met a Romanian girl named Anka, who was on her way to Bulgaria. She was a beauty with black hair and bright eyes. She could speak a little English and Russian. Somehow, we tried to understand each other. When I asked about Dracula's castle, she told me that we were just 180 kilometres from Dracula's castle, and I found myself captivated by her stories.

Dracula, often associated with the infamous vampire legend, was inspired by Vlad III of Wallachia, a 15th-century Romanian prince known for his fierce resistance against the Ottoman Empire. Vlad, notorious for his brutal methods of execution, particularly impalement, earned a reputation for extreme cruelty that would later influence Bram Stoker's fictional portrayal of Dracula. However, it is important to note that Vlad the Impaler was not an embodiment of an evil heretic; throughout his life, he was regarded as a defender of Christendom. The decision by Stoker to depict him as a malevolent figure in opposition to Christian values raises questions about the motivations behind this characterization. 

The portrayal of Dracula as an anti-Christ figure, often referred to as the "Prince of Darkness," is a misrepresentation of his historical role. In reality, Vlad the Impaler, the figure behind the Dracula legend, was a staunch defender of the Christian faith, actively resisting Turkish forces and thwarting the spread of Islam in Romania and Bulgaria. Despite his efforts to protect Christianity, Vlad's legacy has been tarnished, leading to his unjust reputation as an antichrist. 

Anka shared intriguing tales about vampires and werewolves, revealing that in some Romanian villages, residents still hang crucifixes and garlic as a means of warding off evil. I inquired with Anka about the origins of the belief that vampires are repelled by garlic. One possible explanation is that garlic emits a potent odour that is intolerable to these mythical creatures.

Anka described the beauty of the Carpathian Mountains. The Carpathian Mountains are special for their vast, relatively untouched wilderness. Near the border between Romania and Bulgaria, I saw the Danube River. It is the only major river in Europe that flows from west to east, traversing or bordering 10 countries. Originating in the Black Forest of Germany, it meanders through ten countries, including Austria, Hungary, and Romania, before finally emptying into the Black Sea.

Upon entering Dracula's land, I was reminded of Jonathan Harker's vivid descriptions in his diary. The foreboding atmosphere enveloped me as I observed the eerie vegetation, imposing mountains, and the sombre expressions of the local peasants in this enigmatic territory. 

Bram Stoker's "Dracula" vividly portrays Jonathan Harker's journey into the vampire's castle, where he encounters terrifying events and frantically escapes from the castle. However, Dracula's curse follows him to England. Finally, Harker gathers his companions and defeats Dracula by driving a stake through his heart and decapitating him. In my own narrative, titled "The Death of Jonathan Harker," which was published in 2014, I explore a continuation of Harker's story. 

Seven years later, as Harker returns to Dracula's domain with Mina, Dr. Seward, and their young son, Quincy. This visit reveals lingering fears as they discover remnants of the past, including ancient gold coins and Turkish swords. A critical moment occurs when Dr. Seward inadvertently cuts his finger when he tries to check the sharpness of a Turkish sword, allowing a drop of blood to fall onto the dust-laden floor, inadvertently resurrecting Dracula from his ashes. Although they manage to escape the castle, their lives are soon plagued by a series of horrors; after seven months of their visit to Carpathian, Dr. Seward is brutally murdered by an unidentified killer, Jonathan is haunted by terrifying visions, and Mina succumbs to illness, calling for the count before her death. Ultimately, Harker is isolated and tormented by the echoes of Dracula's curse. Out of fear, Harker fills his room with crucifixes and garlic, yet he hears frightful sounds, the voices of Dracula's brides. Finally, he descends into madness and dies in a hospital. The young doctor who treated Harker thinks that his patient suffered from a neurotic attack and died. 

For me, Romania remains a Southeastern European country known for its rich history and diverse natural beauty. I saw the Roma people, Romania's largest ethnic minority. They are called "Gypsies" (nowadays, this word is considered ethnic slang). They lived in poverty. The Roma people migrated to Eastern Europe from Northern India. Some say they served as slaves or labourers in the Roman Army. The film Borat accurately portrays the living conditions of Roma people, highlighting issues such as poverty, inadequate education, and the impact of racial discrimination. In the later years, I saw many Romanian Roma people in Canada.

Once at Fairview Mall in North York, Canada, I had an unexpected encounter with two young Roma boys, likely around 11 or 12 years old. While ascending the escalator, I noticed one of the boys holding a wooden tray against his chest. The escalator was crowded and moving slowly.  I suddenly felt pressure against my back, followed by the sensation of someone trying to reach for my wallet in my back pocket. It became apparent that the boys were attempting to pickpocket me, using the tray to hide their actions from the CCTV cameras. After securing my wallet, I watched as they feigned innocence while entering a nearby clothing store, revealing that they were likely being exploited by some Roma adults for theft. Interestingly, my brother later shared a similar experience he had while on vacation in Italy.

Slovaks represent a notable minority in Romania, belonging to the West Slavic ethnic group. Jonathan Harker described the Slovaks he saw as "more barbarian than the rest" due to the prevalent Victorian-era British imperialist biases and ethnocentric views of his time. During World War 2, some Slovaks supported the German Wehrmacht.

In Romania, ethnic Romanians constitute around 89.3% of the total population. During my time in the United States and Canada, I encountered several Romanians who expressed surprise that I had visited Romania during its socialist period. One notable interaction was with a Romanian woman who worked as a building manageress in Toronto; we frequently discussed my experiences in Romania, which provided a unique perspective on the country's history.

Sometimes I make my tailor-made Romanian jokes. Last year, during a routine visit to Life Labs in Ajax, Ontario, I encountered a friendly nurse with an Irish accent while having my blood drawn. In a casual conversation, I inquired whether they were hiring at the blood bank, mentioning that I had a friend with expertise in hematology who was seeking employment specifically in a blood bank. The nurse recommended that my friend check the Life Labs website for potential job openings.  However, I explained that my friend, who came from Transylvania, is not particularly tech-savvy and is an old-school guy. I further mentioned that he has specific working conditions that require him to work only from 6 PM to 6 AM and no daytime shifts. Moreover, he cannot stand the smell of garlic.  After listening to my story, the nurse promptly responded with a smile. “Ho no, your friend is not permitted to enter the life labs”.

In recent years, Romania has experienced a notable increase in the number of Sri Lankan workers, a stark contrast to the minimal presence during the 1990s. When I applied for my Romanian visa at the embassy in Moscow, I was pleasantly surprised by the warm welcome I received. The visa officer, upon seeing my Sri Lankan passport, recognized it and greeted me with a smile, referencing "Mrs. Barandanayeke’s country" before stamping my passport. This moment marked the only occasion on which my Sri Lankan passport was met with such a positive acknowledgment.