More about the ‘end of an era of extremism’
A sequel to the previous week’s column. Victor Ivan goes back to Turnour’s Mahavamsa, to Anagarika Dharmapala and to the growth of literacy to show where Sinhala-Buddhist racism got its history from.
What went wrong with Sri Lanka? (Part II)
Sri Lanka’s independence movement, Victor Ivan argues, was never a movement for liberation — and the elite that inherited the state kept caste and ethnicity as instruments of politics rather than dismantling them.
අන්තෝ ජටා බහි ජටා
Ivan asks why more than a hundred thousand deaths in two insurrections have left so little mark on Sri Lankan thought and literature, recalling conversations with Simon Navagattegama and Ediriweera Sarachchandra and a sharp exchange with Sugathapala de Silva. He argues that caste, not only race and class, drove both rebellions: Wijeweera and Prabhakaran came from parallel non-dominant castes and drew their foot soldiers from oppressed ones. Only Premadasa grasped this, and the chance to rebuild society after the LTTE’s defeat has been squandered.
බොරුව හා රැවටිල්ල ජාතික ලක්ෂණයක්ද?
Ivan asks whether deceit is a national habit, and finds it at every turn of modern history: D.S. Senanayake’s staged ‘farmers’ and the governor-generalship promised to Lord Soulbury, the 1962 ‘gin-and-tonic’ coup plot, S.W.R.D. Bandaranaike’s Sinhala Only opportunism, and John D’Oyly’s bloodless capture of Kandy in 1815, whose native helpers’ descendants became the independence elite. Drawing on Marshall Singer, Henpitagedara Gnanaseeha and Robert Knox, he argues that leaders and people have deceived each other on language and religion until the country fell into an abyss.
ලේ තැවරුණු නිදහසේ හැටපස් වසර
On the 65th anniversary of independence, Ivan argues that Sri Lanka never met the two conditions a nation-state needed: a united nation and a democratic political society. Contrasting India’s mass freedom struggle and three-year constituent assembly with Ceylon’s bloodless, deferential transfer of power, he recalls caste and religion used against A.E. Goonesinha, E.W. Perera and Arunachalam, and Oliver Goonetilleke’s manipulation of the Soulbury Commission. Each constitution since, culminating in the executive presidency, has deepened the distortion.
ගාන්ධි නූතන ශ්රී ලංකාවට කැඳවාගෙන ඒම -5
As in many other colonised countries, the political awakening that sought reform came out of the religious revival — the native religions, pushed into a low condition under foreign rule, working to recover the standing they had held. In Ceylon that happened in the closing decades of the nineteenth century.
ශ්රී ලංකාවේ දෙමළ ජාතික අරගළය
A comprehensive historical analysis reflecting on the defeat of the LTTE and the 25-year armed struggle. Tracing the political history from the colonial Colebrooke-Cameron reforms to the post-independence Sinhala Only Act and university standardization policies, the author examines the root causes of the conflict. The piece argues that while discriminatory policies by Sinhalese governments fueled the crisis, Tamil political leaders also shared blame due to their utopian demands, lack of pragmatic foresight, and early reliance on ethnic nationalism.