Democratization of the Country
This article explores the deeper socio-political fractures in Sri Lanka, arguing that the nation’s violent conflicts have been driven as much by caste oppression as by ethnic divisions. The author points out that both Prabhakaran in the North and Wijeweera in the South led armed rebellions that fundamentally challenged the entrenched dominance of the Vellala and Govigama castes. Highlighting historical examples of political exclusion based on caste—such as C.P. de Silva being denied party leadership—the article contends that Sri Lanka’s rigid political framework fails to accommodate marginalized voices. Ultimately, the author calls for a new, flexible constitution that guarantees true democratic participation and protects all minority groups from the tyranny of the majority.
සෝමවංශ අමරසිංහ ජවිපෙ රැගෙන යන්නේ කොයිබටද?
Ivan questions Somawansa Amarasinghe’s fitness to lead the JVP. He recounts Amarasinghe’s arrest in the botched 1971 plan to seize Sirimavo Bandaranaike and his switch from anti- to pro-Wijeweera views in prison, and cites Vas Tillekeratne’s statement on Iraqi funding. He asks how Amarasinghe alone escaped in 1989, possibly helped by his relative Sirisena Cooray, notes the JVP’s shifts towards the PA, and criticises a leadership drawn from his home district of Kalutara.
Caste oppression and youth unrest
Writing on the twenty-second anniversary of the 1971 rebellion, Victor Ivan argues that caste oppression has been an underrated driver of youth revolt in both the south and the north. Drawing on Gananath Obeyesekera, Janice Jiggins and Bryce Ryan’s Caste in Modern Ceylon, he shows that JVP strength concentrated in areas where oppressed castes — Wahumpura, Bathgama, Nekathi — were dense, a pattern the Presidential Commission on Youth Unrest also recorded. These groups entered the capitalist economy late, gained education late, and remain under-represented in Parliament. Ivan extends the analysis to the Tamil militancy, reading it as a struggle against Vellala domination as much as for national freedom, and suggests that both movements refuse to disarm because returning to democratic politics would mean returning to high-caste dominance. A Ravaya reader survey finding the JVP still esteemed by a tenth of Sinhala society leads him to warn of room for a third uprising.