Scope of Aragalaya and future of SL
With the protest camp cleared, Victor Ivan weighs the repression against the anarchy it forestalled, examines the detentions under the PTA, and judges the morality of the Aragalaya itself.
Ranjan’s whirlpool and National Anthem
Thirteen thousand recorded phone calls seized from an MP’s house, and a government that wants the national anthem sung only in Sinhala. Victor Ivan reads both as tests of how civil the nation is.
The messed-up lives
Why are people who have everything still unhappy? Victor Ivan writes about death, parental care, superstition taught as education, and what Einstein and Freud had to say to each other about it.
Avoiding essential reforms
The surface fire is out; the fire under the ashes is not. Victor Ivan compares Sri Lanka’s failure to build a nation with Gandhi’s approach in India, and asks why the necessary reforms are still being avoided.
Understanding the root cause of the crisis
The collapse Victor Ivan sees around him did not begin in October 2018. He traces it to the failure, from independence onward, to build a single nation out of Sri Lanka’s ethnic, caste and religious divisions.
ජාතියේ අන්ධකාරය
Starting from Gandhi’s view of struggle, Ivan examines the militarisation of Sri Lanka since 1971: by global indices it is among the most militarised countries in South Asia, and the forces grew hugely for the final war. He asks who is responsible for the rebellions, citing Bertrand Russell on the state, argues that the nation owes a debt to all who suffered, and warns that five years after the war the army has not been reduced and the national mood, driven by secret political movements, has turned against human rights.
මැන්ඩෙලාගෙන් උගත යුතු පාඩම්
Nelson Mandela, Ivan writes, is second in greatness only to Gandhi, and in nation-building he surpassed him: he united two races divided for centuries by hatred, making whites part of the nation rather than overthrowing them, then left power when his work was done. Both leaders refused to hate their oppressors and kept Marxism within their movements without becoming its prisoners. Sri Lanka’s divisions of race, religion, caste and class are far smaller than South Africa’s; what it lacks is an ideological movement that changes attitudes, which no constitution alone can do.
වර්ගවාදය හා නායකත්වයේ අර්බුදය
Lee Kuan Yew was right, this piece argues, that Sri Lanka failed because its leaders could not manage racial passions. Bandaranaike knew Sinhala Only without provision for Tamil was unjust, yet tore up his pact with Chelvanayakam under pressure from militant monks; Dudley Senanayake lacked the courage to see his own pact through; J.R. Jayewardene legislated District Development Councils but could not bear to see the TULF win Jaffna. Mahinda Rajapaksa had the golden chance after the war and let it pass. The Northern Provincial Council election is a silver lining, if leaders on all sides stop inciting their people.
විග්නේශ්වරන් මුවහමක් කරගැනීම
Answering Sinhala nationalist attacks on C.V. Wigneswaran, the TNA’s Northern chief ministerial candidate, as a new Anton Balasingham, Ivan argues that the dream of Eelam died with the LTTE. The TNA’s surviving leaders were hostages of Prabhakaran, not his followers, and signalled goodwill that the victors ignored. Wigneswaran — a retired Supreme Court judge who refused to bow to Sarath N. Silva, never an LTTE sympathiser, with children married to Sinhalese — should be welcomed. As Europe learned after the Thirty Years’ War, racial and religious extremism is losing its hold in Sri Lanka too.
රාවය ප්රතිසංවිධාන
Ivan replies to Mahesh Hapugoda, who read his wish to make Ravaya a paper for readers’ wives and children as a slide into Nihal Peiris-style entertainment. He rejects both that reading and its view of women, and offers as proof a piece written for parents and daughters: on whether one needs a hero. His own is Gandhi, with Socrates second; he recalls his lawyer Suranjith Hewamanna, who modelled himself on Dostoevsky’s Prince Myshkin, contrasts J.R. Jayewardene’s Napoleon, and warns through Nietzsche, Wijeweera and Prabhakaran against hero worship.