Connect with us

Features

Unravelling Sri Lanka’s great mysteries

Published

on

Asiff Hussein

Asiff Hussein, author of The Zeylonese Treasure Book on Myth, Mystery and Mystique, traces the origins of some well-known but elusive local beliefs and legends

Interviewed by Ifham Nizam


Q: The Zeylonese Treasure Book of Myth, Mystery and Mystique you wrote was a pioneering attempt at solving some yet unsolved mysteries which have eluded many. Could you elucidate some of them for the benefit of our readers?

A: The book deals with a hundred such topics, from the whereabouts of Ravana’s kingdom, the strange sanctity of Adam’s Peak, the legendary Nagas, a missing race of dwarfs, cannibalistic women, lost gold mines, buried treasure, strange phenomena and other oddities such as the mysterious female spectre known as Mohini, to name just a few.

What I have done is adopt a multi-disciplinary approach to the problem at hand, incorporating historical notices, archaeological evidence, a study of etymology or word origins, etc., to come to a tenable solution to these problems. Also, very important is to interpret historical data through a modern lens.

For example, we read in the Mahavamsa that during the reign of King Sirisanghabodhi, a Yakkha (Demon) named Rattakkhi (Red Eye) came here and made the eyes of people red, causing their deaths. This ancient account may well be a reference to a fatal epidemic that swept through Sri Lanka in the 3rd century. One of the telltale symptoms of Rattakkhi, according to the chronicle, was Red Eyes, a condition where the white of the eye becomes reddened. Although we cannot say for certain what it was, given the reference to red eyes followed by the death of the victims, we can only guess that it might have been an outbreak of a deadly mutant strain of cholera.

Another example is the origins of the ancient temple of Tirukonesvaram in Trincomalee, the origins of which are recounted in hoary old Tamil tradition, faithfully recorded by Sir Emerson Tennent in his book Ceylon, published in 1860, where it is stated: “A Hindu prince, having ascertained from the Puranas that the rock of Trincomalie was a holy fragment of the golden mountain of Meru, hurled into its present site during a conflict of the gods, repaired to Ceylon and erected upon it a temple to Siva”.

This is a very interesting account as it may suggest how the temple came to be founded. The reference to a fragment of the sacred mountain Meru flung here in a conflict between the gods may well be a recollection of some ancient meteorite that fell here and later came to be worshipped as a lingam or relic, setting in motion the building of this temple of a thousand columns that was later razed to the ground by the intolerant Portuguese conquistadors. The Hindu temple that presently stands in its place is only a shell of its former self.

Q: You have made a painstaking effort to trace the origins of some of our local legends such as the origin of Mohini. Would you care to elaborate a bit on this, how she came to be?

A: Mohini, as we know, is a sort of female spirit who is said to appear to travellers in the middle hours of the night, dressed in white, half-clad to expose her body and cradling a babe in her arms. She would beseech unsuspecting travellers to hold the child while she tightens her garment. No sooner they do so, she would vanish into thin air with her child. Her victims would take on an unusual pallor, develop a high fever and go berserk before dying an untimely death.

This belief is at least a 100 years old, probably more. Perhaps the earliest reference to it is the so-called Teldeniya Ghost mentioned by a writer simply known as L.A.D in his Some Ceylon Ghost Stories published in the Times of Ceylon, Christmas Number 1925. L.A.D says of this phantom: “It appears that her particular friends are cartmen, who rest themselves and their weary cattle by the roadside, and begin to cook a mid-night meal.

With a crying child in her arms, and tears flowing down her cheeks, she creeps from the shadows, and begs them to escort her to a neighbouring village, explaining that she has lost her way and is benighted. Beauty in distress appeals to them as it does to every gallant heart, and they immediately offer assistance. One fatherly man lifts the crying babe from her arms, and attempts to pacify it, but as he does so the girl vanishes. They search for her in bewilderment, and the baby disappears mysteriously, too.

This is more than even a cartman can stand, and they hastily yoke the bullocks to the carts, and hurry away. The following day the unfortunate man who held the baby dies suddenly, and ghostly mocking laughter is heard in the night. His relatives feel quite peeved over it all, but are helpless, and what is worse, the poor bereaved wives cannot have the satisfaction of pulling the hussy’s hair, or of biting her”.

It seems from the above account that belief in the Mohini was once not as widespread as today and it is possible that even a 100 years ago it was localised to Teldeniya and neighbouring areas. This is supported by the folk tale of Galmal Oya Pokuti recorded by Sandaruvan Lokuhewa in his Dumbara Janakata (2011) which tells of a woman named Kumarihami, who upon seeing her little son floating lifeless in a body of water, committed suicide by jumping into it.

She is said to have been reborn as Pokuti, a sort of she-demon taking her name from her pokutuor curly hair, and haunting the area known as Katubokkuva on the Teldeniya-Hunnasgiriya road in the dead of night, taking form as a beautiful woman with babe in arms and telling travellers “Aney, me daruva tikak atata ganta ko, mage redipota aenda gannakal” (Please take this child in your arms while I correct my attire). If the man as much as holds the child, he would certainly die, this legend tells us.

Q: You have also made a detailed attempt to trace the origins of our lost tribes, such as the Nagas. What is your take on the Nagas, did they really exist in ancient Lanka or are they the stuff of myth?

A: Although I was earlier very sceptical that such a race known as Nagas existed in our country, I have lately revised this view to admit the possibility that they might have well lived here in ancient times.

These Nagas,if at all they existed, were probably Austronesian or Malayo-Polynesian pirates and seafarers. These were the folk, known as Orang Lautor ‘Sea Peoples,’ who had made the sea their principal domain and who in later times possibly settled in the southern parts of our island. A good many old accounts connect them with piracy, seafaring and settlements on the coast or river mouths.

The ancient Sinhalese chronicle, Dipavamsa speaks of the pious Naga named Maniakkhika who lived in Lanka in the time of the Buddha, around the 6th or 5th century BC, when it states: “At the mouth of the Kalyani river, there lived a Naga together with his children and a great retinue of Nagas”. We also read in the Mahavamsa that the Naga King Mahodara had his Naga Kingdom”in the Ocean that covered half a thousand yojanas”. This work also tells us that when the Theri Sanghamitta was conveying the great Bodhi tree from the dominion of Emperor Asoka to Sri Lanka and had fared forth into the sea, the Nagas practiced their magic to win it.

Hoary old local tradition also records that there once lived in a village, to the West of Anuradhapura, a beautiful woman named Hema who got romantically involved with a merchant who resorted to Mantota. When he left for his country, the infatuated maiden, unable to bear the delay in his return, took to the sea one night in desperate hope of finding him. She was captured by a Naga-Raja or Naga King to whom she preached Buddhism and who, being pleased with her, rewarded her with a valuable gemstone.

Such stories, though of a seemingly mythical character, suggest that the Nagas were thought to be a seafaring nation, thus connecting them to the Malayo-Polynesians. Although the Nagas of these stories seem to have been thought of as water-spirits, living beneath the waters, it is possible that the idea evolved from the sea-pirating activities of maritime Oceanic or Malayo-Polynesian peoples which is known to have taken place in ancient times. This idea finds support in Kshmendra’s Bodhisattvavadana Kalpalata of the 10th century which records serious depredations against maritime trade in the Gulf of Bengal by Naga sea pirates from the days of King Asoka.

This suggests a connection of the Nagas with the freebooting sea people in the seas in and around West Malayo-Indonesia who are very ancient and already mentioned in early Chinese accounts of the region.
It is quite possible that it was the Naga race that introduced to our island the Oruva or Outrigger canoe, the coconut and the culture of betel chewing, not to mention a faint mongoloid strain found among some Sinhalese. It is pertinent that Sinhalese folk tradition holds that the betel vine was introduced from the Naga world and this was known among the ancient Austronesians as bulu which could well account for the Sinhala word for betel bulat, from bulu-pat ‘betel leaf’.

Q: In your book, you have propounded some interesting new theories, including the rather outlandish view that the Skanda god of Kataragama had his origins in Alexander the Great. How would you justify such a view?

A: Whether we like it or not, there are many similarities between Alexander and Skanda. Both the names Alexander and Skanda are very similar sounding especially when we consider that the eastern form of Alexander was Iskandar or Sikkandar.

Strangely, the Sinhalese tradition also knew the Kataragama deity as Iskanda, which it attributed to the Brahmins, who, wanting to give him a name and knowing well that he would do heroic deeds and end up possessing a heap of heads, called him Iskanda (Mountain of heads). Iskanda is said to have, as a young man, committed all sorts of heroic acts and a lot of terrible things and was thus exiled by way of a ship that eventually landed in Devundara whence he proceeded eastwards on foot a long way (katara) when he came to a village which was henceforth called Kataragama.

This derivation is no doubt due to folk etymology. This means that when the original meaning of a particular word has been lost over time, later folk tend to give other explanations as to its meaning. So here we find the older name of Iskanda being preserved bringing it closer to the name by which Alexander was known in the East, Iskandar.

Alexander was a prince of Macedon and Skanda, too, we know, was given the princely epithet of Skanda Kumara ‘Prince Skanda’. It might also reflect Alexander’s supposed claim to be the son of Zeus, in this case the epithet kumara being simply a reference to his sonship in relation to Zeus of Ammon whom later Hinduism must have confounded with Siva, thus making him to be a son of Siva.

Alexander was also regarded as the Warrior par excellence and Skanda was known as Mahasena ‘Great Army’ meaning a commander of the Army. That he was once considered the God of War and may have been originally worshipped by soldiers may be the reason why he was called Kanda Surindu Mahasen (The Soldier God Skanda). We also know that the Kataragama deity was much feared, being regarded as the god of war, and in the olden days struck terror to those who even as much as heard his name. Alexander, too, we know, was both loved and feared in his lifetime, often more feared than loved due to his warmongering and reputation as a stern administrator. In contrast, Murugan, with whom he is today often confounded, especially by Hindus, is never feared as such by his devotees.

Another proof of Skanda’s connection to Alexander is seen in the velor lance as the symbol of the deity which can be seen planted in the ground at Kataragama. Pilgrims would bring iron lances which they leave as votive offerings and silver needles with which they pierce their cheeks and tongues. These are actually regarded as little lances and taken to be symbols of the deity himself.

The fact that the lance was regarded as the symbol of the deity suggests his military character was deemed to be very important by his worshippers of an earlier age who came up with these rituals. Likewise, we find Alexander being depicted holding a lance or spear as his weapon of choice in the Issus Mosaic which is believed to be a Roman copy of an original painting by Philoxenus and which was produced during Alexander’s lifetime or shortly afterwards.

The similarities go on. Alexander conquered Persia whose Shahs of later times were seated on the Peacock Throne and to this day the vehicle of Skanda or Kataragama Deviyo as he is called locally is the peacock. Alexander encouraged mixed marriages between the Macedonians of the West and Persians of the East and himself married a Sogdian princess named Roxana, while in local tradition we have Skanda the foreigner marrying the Vedda girl Valli. Such resemblances are too close to be dismissed.

Another possible vestige of Macedonian influence that survived was to be seen a little more than a 100 years ago during the festival of the shrine that took place in the Esala period (July-August). C.A.Murray, a British Government Agent who supervised the Kataragama festival in 1897, had this to say about it: “Six women take part in the procession, walking in front of the elephant. They have their hair done up in a peculiar Grecian style, the secret of which it is said no one can master”.

The supposed date of Skanda’s arrival here is also pertinent, since it places it fairly close to Alexander’s period. The Okanda Devala near the beach in Yala is said to have been erected on the site where Skanda landed in the island on his way to Katararagama about 2,000 years ago.

What we must understand here is that when a deity is said to visit a particular country, it does not necessarily mean that he in his human form prior to deification physically visited the locality but more probably meant that his cult had spread to these parts. Thus, it is possible that Greek or Macedonian worshippers of Alexander, possibly those given to military pursuits, perhaps even mercenaries, had arrived here long ago before establishing his worship in the country. This is supported by the finding of a Greek or Macedonian coin in Tissamaharama in the Southern part of the country. It is therefore quite possible that soldiers or mercenaries from the Balkan or Mediterranean region, or who knows, even Hellenized Egypt, where Alexander was worshipped following his death had settled here in times long past.

There is a lot we can discern from old stories and legends but it depends how far we are willing to think out of the box and interpret them through a modern lens.



Features

Following the Money: Tourism’s revenue crisis behind the arrival numbers – PART II

Published

on

(Article 2 of the 4-part series on Sri Lanka’s tourism stagnation)

If Sri Lanka’s tourism story were a corporate income statement, the top line would satisfy any minister. Arrivals went up 15.1%, targets met, records broke. But walk down the statement and the story darkens. Revenue barely budges. Per-visitor yield collapses. The money that should accompany all those arrivals has quietly vanished, or, more accurately, never materialised.

This is not a recovery. It is a volume trap, more tourists generating less wealth, with policymakers either oblivious to the math or unwilling to confront it.

Problem Diagnosis: The Paradox of Plenty:

The numbers tell a brutal story.

Read that again: arrivals grew 15.1% year-on-year, but revenue grew only 1.6%. The average tourist in 2025 left behind $181 less than in 2024, an 11.7% decline. Compared to 2018, the drop is even sharper. In real terms, adjusting for inflation and currency depreciation, each visitor in 2025 generates approximately 27-30% less revenue than in 2018, despite Sri Lanka being “cheaper” due to the rupee’s collapse. This is not marginal variance. This is structural value destruction. (See Table 1)

The math is simple and damning: Sri Lanka is working harder for less. More tourists, lower yield, thinner margins. Why? Because we have confused accessibility with competitiveness. We have made ourselves “affordable” through currency collapse and discounting, not through value creation.

Root Causes: The Five Mechanisms of Value Destruction

The yield collapse is not random. It is the predictable outcome of specific policy failures and market dynamics.

1. Currency Depreciation as False Competitiveness

The rupee’s collapse post-2022 has made Sri Lanka appear “cheap” to foreigners. A hotel room priced at $100 in 2018 might cost $70-80 in effective purchasing power today due to depreciation. Tour operators have aggressively discounted to fill capacity during the crisis recovery.

This creates the illusion of competitiveness. Arrivals rise because we are a “bargain.” But the bargain is paid for by domestic suppliers, hotels, transport providers, restaurants, staff, whose input costs (energy, food, imported goods) have skyrocketed in rupee terms while room rates lag in dollar terms.

The transfer is explicit: value flows from Sri Lankan workers and businesses to foreign tourists. The tourism “recovery” extracts wealth from the domestic economy rather than injecting it.

2. Market Composition Shift: Trading European Yields for Asian Volumes

SLTDA data shows a deliberate (or accidental—the policy opacity makes it unclear) shift in source markets. (See Table 2)

The problem is not that we attract Indians or Russians, it is that we attract them without strategies to optimise their yield. As the next article in this series will detail, Indian tourists average approximately 5.27 nights compared to the 8-9 night overall average, with lower per-day spending. We have built recovery on volume from price-sensitive segments rather than value from high-yield segments.

This is a choice, though it appears no one consciously made it. Visa-free entry, aggressive India-focused marketing, and price positioning have tilted the market mix without any apparent analysis of revenue implications.

3. Length of Stay Decline and Activity Compression

Average length of stay has compressed. While overall averages hover around 8-9 nights in recent years, the composition matters. High-yield European and North American tourists who historically spent 10-12 nights are now spending 7-9. Indian tourists spend 5-6 nights.

Shorter stays mean less cumulative spending, fewer experiences consumed, less distribution of value across the tourism chain. A 10-night tourist patronises multiple regions, hotels, guides, restaurants. A 5-night tourist concentrates spending in 2-3 locations, typically Colombo, one beach, one cultural site.

The compression is driven partly by global travel trends (shorter, more frequent trips) but also by Sri Lanka’s failure to develop compelling multi-day itineraries, adequate inter-regional connectivity, and differentiated regional experiences. We have not given tourists reasons to stay longer.

4. Infrastructure Decay and Experience Degradation

Tourists pay for experiences, not arrivals. When experiences degrade, airport congestion, poor road conditions, inadequate facilities at cultural sites, safety concerns, spending falls even if arrivals hold.

The 2024-2025 congestion at Bandaranaike International Airport, with reports of tourists nearly missing flights due to bottlenecks, is the visible tip. Beneath are systemic deficits: poor last-mile connectivity to tourism sites, deteriorating heritage assets, unregistered businesses providing sub-standard services, outbound migration of trained staff.

An ADB report notes that tourism authorities face resource shortages and capital expenditure embargoes, preventing even basic facility improvements at major revenue generators like Sigiriya (which charges $36 per visitor and attracts 25% of all tourists). When a site generates substantial revenue but lacks adequate lighting, safety measures, and visitor facilities, the experience suffers, and so does yield.

5. Leakage: The Silent Revenue Drain

Tourism revenue figures are gross. Net foreign exchange contributions after leakages, is rarely calculated or published.

Leakages include:

· Imported food, beverages, amenities in hotels (often 30-40% of operating costs)

· Foreign ownership and profit repatriation

· International tour operators taking commissions upstream (tourists book through foreign platforms that retain substantial margins)

· Unlicensed operators and unregulated businesses evading taxes and formal banking channels

Industry sources estimate leakages can consume 40-60% of gross tourism revenue in developing economies with weak regulatory enforcement. Sri Lanka has not published comprehensive leakage studies, but all indicators, weak licensing enforcement, widespread informal sector activity, foreign ownership concentration in resorts, suggest leakages are substantial and growing.

The result: even the $3.22 billion headline figure overstates actual net contribution to the economy.

The Way Forward: From Volume to Value

Reversing the yield collapse requires

systematic policy reorientation, from arrivals-chasing to value-building.

First

, publish and track yield metrics as primary KPIs. SLTDA should report:

· Revenue per visitor (by source market, by season, by purpose)

· Average daily expenditure (disaggregated by accommodation, activities, food, retail)

· Net foreign exchange contribution after documented leakages

· Revenue per room night (adjusted for real exchange rates)

Make these as visible as arrival numbers. Hold policy-makers accountable for yield, not just volume.

Second

, segment markets explicitly by yield potential. Stop treating all arrivals as equivalent. Conduct market-specific yield analyses:

· Which markets spend most per day?

· Which stays longest?

· Which distributes spending across regions vs. concentrating in Colombo/beach corridors?

· Which book is through formal channels vs. informal operators?

Target marketing and visa policies accordingly. If Western European tourists spend $250/day for 10 nights while another segment spends $120/day for 5 nights, the revenue difference ($2,500 vs. $600) dictates where promotional resources should flow.

Third

, develop multi-day, multi-region itineraries with compelling value propositions. Tourists extend stays when there are reasons to stay. Create integrated experiences:

· Cultural triangle + beach + hill country circuits with seamless connectivity

· Themed tours (wildlife, wellness, culinary, adventure) requiring 10+ days

· Regional spread of accommodation and experiences to distribute economic benefits

This requires infrastructure investment, precisely what has been neglected.

Fourth

, regulations to minimise leakages. Enforce licensing for tourism businesses. Channel bookings through formal operators registered with commercial banks. Tax holiday schemes should prioritise investments that maximise local value retention, staff training, local sourcing, domestic ownership.

Fifth

, stop using currency depreciation as a competitive strategy. A weak rupee makes Sri Lanka “affordable” but destroys margins and transfers wealth outward. Real competitiveness comes from differentiated experiences, quality standards, and strategic positioning, not from being the “cheapest” option.

The Hard Math: What We’re Losing

Let’s make the cost explicit. If Sri Lanka maintained 2018 per-visitor spending levels ($1,877) on 2025 arrivals (2.36 million), revenue would be approximately $4.43 billion, not $3.22 billion. The difference: $1.21 billion in lost revenue, value that should have been generated but wasn’t.

That $1.21 billion is not a theoretical gap. It represents:

· Wages not paid

· Businesses not sustained

· Taxes not collected

· Infrastructure not funded

· Development not achieved

This is the cost of volume-chasing without yield discipline. Every year we continue this model; we lock in value destruction.

The Policy Failure: Why Arrivals Theater Persists

Why do policymakers fixate on arrivals when revenue tells the real story?

Because arrivals are politically legible. A minister can tout “record tourist numbers” in a press conference. Revenue per visitor requires explanation, context, and uncomfortable questions about policy choices.

Arrivals are easy to manipulate upward, visa-free entry, aggressive discounting, currency depreciation. Yield is hard, it requires product development, market curation, infrastructure investment, regulatory enforcement.

Arrivals theater is cheaper and quicker than strategic transformation. But this is governance failure at its most fundamental. Tourism’s contribution to economic recovery is not determined by how many planes land but by how much wealth each visitor creates and retains domestically. Every dollar spent celebrating arrival records while ignoring yield collapse is a waste of dollars.

The Uncomfortable Truth

Sri Lanka’s tourism “boom” is real in volume, but it is a value bust. We are attracting more tourists and generating less wealth. The industry is working harder for lower returns. Margins are compressed, staff are paid less in real terms, infrastructure decays, and the net contribution to national recovery underperforms potential.

This is not sustainable. Eventually, operators will exit. Quality will degrade further. The “affordable” positioning will shift to “cheap and deteriorating.” The volume will follow yield down.

We have two choices: acknowledge the yield crisis and reorient policy toward value creation or continue arrivals theater until the hollowness becomes undeniable.

The money has spoken. The question is whether anyone in power is listening.

Continue Reading

Features

Misinterpreting President Dissanayake on National Reconciliation

Published

on

President Dissanayake

President Anura Kumara Dissanayake has been investing his political capital in going to the public to explain some of the most politically sensitive and controversial issues. At a time when easier political choices are available, the president is choosing the harder path of confronting ethnic suspicion and communal fears. There are three issues in particular on which the president’s words have generated strong reactions. These are first with regard to Buddhist pilgrims going to the north of the country with nationalist motivations. Second is the controversy relating to the expansion of the Tissa Raja Maha Viharaya, a recently constructed Buddhist temple in Kankesanturai which has become a flashpoint between local Tamil residents and Sinhala nationalist groups. Third is the decision not to give the war victory a central place in the Independence Day celebrations.

Even in the opposition, when his party held only three seats in parliament, Anura Kumara Dissanayake took his role as a public educator seriously. He used to deliver lengthy, well researched and easily digestible speeches in parliament. He continues this practice as president. It can be seen that his statements are primarily meant to elevate the thinking of the people and not to win votes the easy way. The easy way to win votes whether in Sri Lanka or elsewhere in the world is to rouse nationalist and racist sentiments and ride that wave. Sri Lanka’s post independence political history shows that narrow ethnic mobilisation has often produced short term electoral gains but long term national damage.

Sections of the opposition and segments of the general public have been critical of the president for taking these positions. They have claimed that the president is taking these positions in order to obtain more Tamil votes or to appease minority communities. The same may be said in reverse of those others who take contrary positions that they seek the Sinhala votes. These political actors who thrive on nationalist mobilisation have attempted to portray the president’s statements as an abandonment of the majority community. The president’s actions need to be understood within the larger framework of national reconciliation and long term national stability.

Reconciler’s Duty

When the president referred to Buddhist pilgrims from the south going to the north, he was not speaking about pilgrims visiting long established Buddhist heritage sites such as Nagadeepa or Kandarodai. His remarks were directed at a specific and highly contentious development, the recently built Buddhist temple in Kankesanturai and those built elsewhere in the recent past in the north and east. The temple in Kankesanturai did not emerge from the religious needs of a local Buddhist community as there is none in that area. It has been constructed on land that was formerly owned and used by Tamil civilians and which came under military occupation as a high security zone. What has made the issue of the temple particularly controversial is that it was established with the support of the security forces.

The controversy has deepened because the temple authorities have sought to expand the site from approximately one acre to nearly fourteen acres on the basis that there was a historic Buddhist temple in that area up to the colonial period. However, the Tamil residents of the area fear that expansion would further displace surrounding residents and consolidate a permanent Buddhist religious presence in the present period in an area where the local population is overwhelmingly Hindu. For many Tamils in Kankesanturai, the issue is not Buddhism as a religion but the use of religion as a vehicle for territorial assertion and demographic changes in a region that bore the brunt of the war. Likewise, there are other parts of the north and east where other temples or places of worship have been established by the military personnel in their camps during their war-time occupation and questions arise regarding the future when these camps are finally closed.

There are those who have actively organised large scale pilgrimages from the south to make the Tissa temple another important religious site. These pilgrimages are framed publicly as acts of devotion but are widely perceived locally as demonstrations of dominance. Each such visit heightens tension, provokes protest by Tamil residents, and risks confrontation. For communities that experienced mass displacement, military occupation and land loss, the symbolism of a state backed religious structure on contested land with the backing of the security forces is impossible to separate from memories of war and destruction. A president committed to reconciliation cannot remain silent in the face of such provocations, however uncomfortable it may be to challenge sections of the majority community.

High-minded leadership

The controversy regarding the president’s Independence Day speech has also generated strong debate. In that speech the president did not refer to the military victory over the LTTE and also did not use the term “war heroes” to describe soldiers. For many Sinhala nationalist groups, the absence of these references was seen as an attempt to diminish the sacrifices of the armed forces. The reality is that Independence Day means very different things to different communities. In the north and east the same day is marked by protest events and mourning and as a “Black Day”, symbolising the consolidation of a state they continue to experience as excluding them and not empathizing with the full extent of their losses.

By way of contrast, the president’s objective was to ensure that Independence Day could be observed as a day that belonged to all communities in the country. It is not correct to assume that the president takes these positions in order to appease minorities or secure electoral advantage. The president is only one year into his term and does not need to take politically risky positions for short term electoral gains. Indeed, the positions he has taken involve confronting powerful nationalist political forces that can mobilise significant opposition. He risks losing majority support for his statements. This itself indicates that the motivation is not electoral calculation.

President Dissanayake has recognized that Sri Lanka’s long term political stability and economic recovery depend on building trust among communities that once peacefully coexisted and then lived through decades of war. Political leadership is ultimately tested by the willingness to say what is necessary rather than what is politically expedient. The president’s recent interventions demonstrate rare national leadership and constitute an attempt to shift public discourse away from ethnic triumphalism and toward a more inclusive conception of nationhood. Reconciliation cannot take root if national ceremonies reinforce the perception of victory for one community and defeat for another especially in an internal conflict.

BY Jehan Perera

Continue Reading

Features

Recovery of LTTE weapons

Published

on

Sri Lanka Navy in action

I have read a newspaper report that the Special Task Force of Sri Lanka Police, with help of Military Intelligence, recovered three buried yet well-preserved 84mm Carl Gustaf recoilless rocket launchers used by the LTTE, in the Kudumbimalai area, Batticaloa.

These deadly weapons were used by the LTTE SEA TIGER WING to attack the Sri Lanka Navy ships and craft in 1990s. The first incident was in February 1997, off Iranativu island, in the Gulf of Mannar.

Admiral Cecil Tissera took over as Commander of the Navy on 27 January, 1997, from Admiral Mohan Samarasekara.

The fight against the LTTE was intensified from 1996 and the SLN was using her Vanguard of the Navy, Fast Attack Craft Squadron, to destroy the LTTE’s littoral fighting capabilities. Frequent confrontations against the LTTE Sea Tiger boats were reported off Mullaitivu, Point Pedro and Velvetiturai areas, where SLN units became victorious in most of these sea battles, except in a few incidents where the SLN lost Fast Attack Craft.

Carl Gustaf recoilless rocket launchers

The intelligence reports confirmed that the LTTE Sea Tigers was using new recoilless rocket launchers against aluminium-hull FACs, and they were deadly at close quarter sea battles, but the exact type of this weapon was not disclosed.

The following incident, which occurred in February 1997, helped confirm the weapon was Carl Gustaf 84 mm Recoilless gun!

DATE: 09TH FEBRUARY, 1997, morning 0600 hrs.

LOCATION: OFF IRANATHIVE.

FACs: P 460 ISRAEL BUILT, COMMANDED BY CDR MANOJ JAYESOORIYA

P 452 CDL BUILT, COMMANDED BY LCDR PM WICKRAMASINGHE (ON TEMPORARY COMMAND. PROPER OIC LCDR N HEENATIGALA)

OPERATED FROM KKS.

CONFRONTED WITH LTTE ATTACK CRAFT POWERED WITH FOUR 250 HP OUT BOARD MOTORS.

TARGET WAS DESTROYED AND ONE LTTE MEMBER WAS CAPTURED.

LEADING MARINE ENGINEERING MECHANIC OF THE FAC CAME UP TO THE BRIDGE CARRYING A PROJECTILE WHICH WAS FIRED BY THE LTTE BOAT, DURING CONFRONTATION, WHICH PENETRATED THROUGH THE FAC’s HULL, AND ENTERED THE OICs CABIN (BETWEEN THE TWO BUNKS) AND HIT THE AUXILIARY ENGINE ROOM DOOR AND HAD FALLEN DOWN WITHOUT EXPLODING. THE ENGINE ROOM DOOR WAS HEAVILY DAMAGED LOOSING THE WATER TIGHT INTEGRITY OF THE FAC.

THE PROJECTILE WAS LATER HANDED OVER TO THE NAVAL WEAPONS EXPERTS WHEN THE FACs RETURNED TO KKS. INVESTIGATIONS REVEALED THE WEAPON USED BY THE ENEMY WAS 84 mm CARL GUSTAF SHOULDER-FIRED RECOILLESS GUN AND THIS PROJECTILE WAS AN ILLUMINATER BOMB OF ONE MILLION CANDLE POWER. BUT THE ATTACKERS HAS FAILED TO REMOVE THE SAFETY PIN, THEREFORE THE BOMB WAS NOT ACTIVATED.

Sea Tigers

Carl Gustaf 84 mm recoilless gun was named after Carl Gustaf Stads Gevärsfaktori, which, initially, produced it. Sweden later developed the 84mm shoulder-fired recoilless gun by the Royal Swedish Army Materiel Administration during the second half of 1940s as a crew served man- portable infantry support gun for close range multi-role anti-armour, anti-personnel, battle field illumination, smoke screening and marking fire.

It is confirmed in Wikipedia that Carl Gustaf Recoilless shoulder-fired guns were used by the only non-state actor in the world – the LTTE – during the final Eelam War.

It is extremely important to check the batch numbers of the recently recovered three launchers to find out where they were produced and other details like how they ended up in Batticaloa, Sri Lanka?

By Admiral Ravindra C. Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc (Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan

Continue Reading

Trending