වඩා වැදගත් කවුද?
Ivan discovered on a Friday that most of Ravaya’s ten-member editorial board are Marxists of one school or another. From there he argues the case against: the socialist experiments that failed, Pol Pot’s regime killing people for wearing sunglasses, Wijeweera’s two attempts at armed seizure — and sets against them the India Gandhi made, the largest democracy on earth, beside which he thinks Marx looks small.
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.
ජවිපෙ අර්බුදය කොයිබට ද?
The attempt to strip Weerawansa of his position has turned him round to attack the party, and ten of its members of parliament have publicly backed him. Ivan reads it as a split that cannot be contained, predicts where the pieces will go at the next election, and traces the decline to a movement that never acquired the political knowledge its constituency needed.
සෝමවංශ සේ ම වීරවංශ ද
The argument inside the JVP matters, Ivan writes, because until it began the party’s spokesmen described it as the cleanest in the country. He reads the sources — Nandana Gunathilaka’s series, Somawansa’s speech at the 1971 commemoration, Weerawansa’s answer in parliament — and works back through the party’s money to the years when its leaders needed intermediaries and protection.
යක්ෂයාට ගිය ජවිපෙ සදාචාරය
Starting from a gift of Li Zhisui’s memoir of Mao, Ivan turns to the morality the JVP claims for itself: the party that says it is the cleanest in the country, and the accounts of extortion from businesses, the sale of party services, and the misuse of money that its own internal quarrel has now brought into the open.
දාර්ශනික මාක්ස් හා දේශපාලනික මාක්ස්
A reply to Sumanasiri, who holds that Marx the philosopher is not dead. Ivan grants that the world Marx hoped for is more beautiful than liberal democracy, but separates the philosopher from the politician. Drawing on Dmitri Volkogonov’s biographies of Lenin, Trotsky and Stalin, drawn from the opened Soviet archives, he argues that attempts to build Marx’s world produced tyranny, likens Pol Pot, Wijeweera and Prabhakaran to those figures, and concludes that capitalism cannot be replaced and must be reformed through liberal democracy, his preferred model being Gandhi’s India.
ජවිපෙ කඳ ප්රගතිශීලීය; ඔළුව ප්රතිගාමීය
The JVP deserves credit for bringing the rural Sinhala youth of no privilege into politics, but Rohana Wijeweera’s picture of politics as a musical chairs between two walauwas missed the historic change from feudal society to the modern state. Short sections follow on the President’s newest song, aid thieves, where the country is going, and how the President ignores the 17th Amendment in disciplining public officers.
An Utterly Complicated Situation
In this article, Victor Ivan examines the volatile political maneuvering between the Sri Lanka Freedom Party (SLFP) and the Janatha Vimukthi Peramuna (JVP). Driven by factions eager to topple the ruling government, efforts to form a JVP-SLFP alliance ultimately stalled due to President Chandrika Kumaratunga’s reluctance to commit to a permanent coalition. Ivan draws a historical parallel to the President’s father, S.W.R.D. Bandaranaike, who was forced by chauvinist pressures to tear up the Bandaranaike-Chelvanayagam Pact. The author highlights the JVP’s alarming ideological shift away from Marxism toward blatant racism and Sinhalese chauvinism, explicitly demanding that the SLFP abandon its policies on the devolution of power. Meanwhile, Prime Minister Ranil Wickremesinghe is criticized for remaining passively silent, hoping the President loses credibility—a dangerous strategy that Ivan warns could empower racist factions, destroy the peace process, and ultimately result in a divided and bleeding nation.
ජවිපෙට සිදුවුණේ කුමක් ද?
Ivan argues that the President used alliance talks with the JVP to strengthen her own hand, while the JVP paid any price, even abandoning its opposition to the executive presidency, before realising it had been deceived. Contrasting the JVP’s shallow leadership with the traditional Left, which taught the country democracy and won lasting social reforms, he says the party remains where it was in 1971. Further sections attack Mahinda Wijesekara’s claim that developing countries have too much democracy and question Mangala Samaraweera’s leadership of a media-freedom protest.
Silence Must End
This article addresses Sri Lanka’s intellectual stagnation, arguing that high literacy rates mask a deeply backward social consciousness starved of meaningful public debate. Contrasting Sri Lanka’s superficial modernism with Europe’s Enlightenment and India’s inclusive movement under Mahatma Gandhi, the author criticizes Sri Lanka’s past reform attempts for fragmenting society along racial, religious, and class lines. The text delivers a sharp warning to the educated class, asserting that their persistent silence and fear of controversy create a dangerous vacuum—one historically filled by violent extremists like Wijeweera and Prabhakaran—and calls on intellectuals to fulfill their civic duty by sparking dynamic social discussion across all areas of national life.