The end of an era of extremism
From the Mahavamsa to Gotabaya Rajapaksa, Victor Ivan follows one line of thought through Sri Lankan history and argues that the era it produced is now, at last, ending.
ජාතියේ හා ආගමේ නාමයෙන් රට රැගෙන යන්නේ කොයිබටද?
Ivan warns that the anti-Muslim campaign now being led by groups of monks mirrors the climate before 1915, 1958 and 1983. He retells the 1915 Sinhala–Muslim riots, rooted in Dharmapala’s revival and Sinhala traders’ envy of Muslim commerce, and traces the Muslims’ long history in the island. Such a riot now, he argues, would be ruinous, and its premise betrays Buddhism itself: from the Kalama Sutta and the parable of the raft to Asoka’s edicts and Walpola Rahula, the Buddha’s teaching is one of free inquiry and tolerance.
චින්තනයේ දුප්පත්කම (3) — ධර්මපාලගේ සිට පැරණි වම දක්වා
In the final part of the series Ivan surveys the currents that shaped modern Sinhala political thought and finds that none could build a nation. Anagarika Dharmapala’s liberationist vision had room only for Sinhala Buddhists; the Ceylon National Congress spoke of one Ceylonese nation but had no plan to unite it; the Gandhian Jaffna Youth Congress had the most progressive vision but wrecked itself with the 1931 election boycott; and the brilliant Marxist Old Left, schooled on Lenin and Trotsky rather than Locke and Mill, cared for class, not nation.
වලව් මාලිගා විවාදය
Ranil Wickremesinghe attacked the Rs. 2,500 million presidential palace and its imported oak, marble and chandeliers; Mangala Samaraweera replied that the Bandaranaikes, born in walawwas, need no palaces. Ivan distinguishes royal palaces from the walawwas of radala nobility, notes that the Bandaranaike and Jayewardene fortunes rested on land granted for helping the British in 1815, 1818 and 1848, citing James Rutnam and Kumari Jayawardena, and says Horagolla is humbler inside than Temple Trees.