ද්රෝහියෙකු ලෙස අභිෂේක කිරීමට නියමිත විමල් වීරවංශ
Weerawansa is the largest political figure the JVP built after its second insurrection, Ivan writes, and he built himself — training his voice and his gestures on recordings of Wijeweera. The article follows him from that apprenticeship to the edge of expulsion, and sets his rise against the rural, under-privileged, low-caste base that both the JVP and the LTTE have drawn into violence and buried.
What is More Decisive: Ethnicity or Class?
Ivan argues that Sri Lanka’s crisis is not only ethnic: caste, which the youth commission found behind the second JVP rising, cuts across it. He draws on his own custody after 1971, when he was known as Podi Athula, on the caste make-up of the JVP and LTTE, and on the killing of a school principal during the second insurrection.
වඩා ප්රමුඛ වර්ගය ද? කුලය ද?
Answering Gamini Viyangoda’s criticism of his position on the ethnic crisis, Ivan opens the side of it nobody wants to discuss. The ethnic question is half the truth, he argues, not the whole: the 1971 insurrection, the monks who joined it, the Samasamaja movement, the second insurrection and the killing of Saddhatissa all point to inequality inside the communities as well as between them.
60 වසරක නිදහසේ අස්වැන්න
Sixty years on we still blame the British for what we have made of the country, Ivan writes, and we are not ready to ask honestly whether we did it to ourselves. India was worth wealth to the Empire and Ceylon was worth its position; what we inherited was a political system we then steered in a feudal pattern, dividing citizens by race, religion and caste for the convenience of ruling them.
විමල් වීරවංශ හා චන්දනසූරිය බණ්ඩාර
Under the subhead ‘Minorities within the great Sinhala nation’, Ivan argues that the Sinhala nation itself does not treat all its members as equals, contrasting two former journalists, the JVP’s Wimal Weerawansa and the UNP organiser Chandana Sooriyabandara, and pointing to India, where a Sikh prime minister and a Muslim president are no problem.
නිසරු නායකයින් නිසා වැනසෙන රටක්
Prompted by commemorations of J.R. Jayewardene, S.W.R.D. Bandaranaike and Sirimavo Bandaranaike, Ivan sets out what makes a great leader and assesses every head of government since independence, from D.S. Senanayake to Chandrika Kumaratunga, finding none who qualifies. Contrasting Nehru, Mahathir Mohamad, Chandrababu Naidu and Lee Kuan Yew, who wrote books setting out their vision, he blames the lack of internal party democracy, family dominance and the belief that a leader must be Sinhala, Buddhist and Govigama.
රාජ්යය ප්රජාතන්ත්රවාදි කිරීම
The LTTE’s move from a separate state to a federal system of internal self-rule offers an easier basis for a settlement. Ivan argues that minorities pushed aside by the majority seek to break away, and that the state must be democratised so the majority cannot override their rights, citing Nehru’s creation of Tamil Nadu. He links the insurrections of Prabhakaran and Rohana Wijeweera to caste domination as well as ethnic and class grievances, and calls for a new constitution through broad national dialogue.
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.
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.
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.