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Emplacing Senake Bandaranayake’s archaeology in an intellectual tradition

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by Prof Jagath Weerasinghe

Former Director of Postgraduate Institute of Archaeology, University of Kelaniya

(Text of speech delivered by Prof Jagath Weerasinghe the seventh commemoration of eminent archaeologist Professor emeritus Senake Bandaranayake at the auditorium of Faculty of Social Sciences of the University of Kelaniya on 08 March, 2022)

On the 7th anniversary of Senake Bandaranayake’s death, how should he be remembered? What form and content should we commemorate him in, with the understanding that commemoration is, by necessity, a mourning process fraught with inevitable misrepresentations presented with self-assuring phrases of the one who enunciates the commemoration? Calling one of your mentors, who is also a great scholar-citizen, to remembrance in public is essentially a political gesture that can only be written in the enunciator’s anxieties. The loss of the hero’s presence, which we are mourning, gives the enunciator an opportunity to impose her/his anxieties on the other. For this writer there is no other way to commemorate anyone than by rewriting the commentated in one’s own anxieties, struggles, aspirations for existence and change. The anxiety that underpins any commemorative exercise is based on the insurmountable gap that exists between the necessarily incomplete knowledge of someone or something and the incapacity of discourse to encapsulate that totality within a notion of ‘truth’; this is a fundamental human predicament. And, I am speaking of my mentor, my teacher, my professor Senake Bandaranayake with deep sense of this limitation, which, however, provides an unlimited space for creative and imaginative speculations of love, mourning, fear, respect, and loss.

I am going to talk about him from two perspectives––Bandaranayake, the person, and what kind of personality he was, and Bandaranayake the scholar-citizen. My proposition is that as a scholar-citizen he fought head-on with the remnants of colonial-modernity that was undermining the aspirations of postcolonial modernity that seeks to transcend colonial era shekels, deceptive legacies of the colonial era, such as ethnic margins that define the other, positivist claims that abound in history and archaeology, and that there is a past to be discovered, to name a few.

I would first speak about Bandaranayake with a glance fixed on his modes of thought production from a position that intersects the private and the public in his persona. For me, Bandaranayake was a singular phenomenon, there was none like him before him, and there would be none like him in the future; when considered in relation to Sri Lankan scholarship in archaeology, he was an originary thinker (not just original). I am not proposing, by using the signifier, “singular’ that he was not within a history, but, on the contrary; he was a in fact a full-fledged complex result of the historical time/moment that produced him. He was well aware of the privileged position he had inherited, he was after all a ‘Dias Bandaranayake’, and he knew how the world received and intercepted and reacted to that privilege, he was also aware of the false or deceiving promises that the postcolonial modernity has offered to the younger generations, and he knew his limits in remedying or intervening with that. He was aware of the deceptive modernist construction of the idea of “I” in a singular form, a remnant from Enlightenment era thinking; the deceptiveness of the notion of ‘independent ‘I’. His critique of this ‘I’ was intuitive and was coming from the understanding that knowledge on the past is complex and variegated, and that truths on past events are hard to grasp, or even impossible. His critical sense about the notions of ‘I’ did not come from Michel Foucault’s ‘Archaeology of Knowledge’ or Jacques Derrida’s ‘of Grammatology’ or Jean Luc Nancy’s ‘Singular in the Plural’. He was not attracted to those French thinkers.

However, while I am speaking commendably of his sense of his own limits, while being linked, by birth, to the higher echelons of political power coteries of the country, there were many occasions that he and I argued on this matter.

Let me give you one incident. Once, having sensed this aspect in his thoughts, I insisted that he should prepare a white paper on archaeological activities, I claimed, that for us archaeology is going to be very different from what it is to you. The social landscape of archaeologists has been totally turned upside down by you and your friend, Roland Silva, and in this social landscape we would be struggling to do many things, achieve many things through archaeology, such as buying property, getting married, going abroad, securing positions, making a name, etc. We are children of working-class families from the rural and suburban petit bourgeois, unlike you, or Siran Deraniyagala or Roland Silva. Our archaeology, art history can potentially end up as populist, subservient to existing hegemonies and ultimately serving vested self-interests, unless you intervene now. He didn’t counter me, instead he had his usual charming smile, and said, “Jagath, you can’t save the world, let history take its course. Think of Horton Plaine, its ecology has remained somewhat unchanged while the rest of the island was experiencing major changes. Build a Horton Plaine for you and your colleagues”. Today, I say the same thing to my younger colleagues, when they are so angry or upset with something, some development in the field of archaeology. The Horton Plains, the redoubt that Bandaranayake envisioned for Sri Lankan archaeology and archaeologists is the Postgraduate Institute of Archaeology.

In many ways I have been close to Senake Bandaranayake as one of his ‘found-in-the field’ students, nonetheless, talking of Bandaranayke, today, in this place, the Department of Archaeology of the Univeristy of Kelaniya, to an audience consisting mostly of his former students and their students, where he began his Sri Lankan phase of scholarly life, that doubled as teacher-scholar is challenging. Makes me nervous. The history that crossed paths wherein I met Senake Bandaranayake does not reside here. I am not fully privy to the histories that informs the internal dynamics of this place. But I am a hard core insider of archaeology-world of Sri Lanka, but yet I am an outsider to that as well. And I try to think of the kind of challenges that he might have felt here. My insider-outsider double gives me a vantage point of seeing this complex field of archaeology from a critical distance and to see our omissions, failings, and miss-steps that, in my opinion, have jaded the Bandaranayake’s vision.

The main challenge that he faced, I would claim, in the way I can think of it now, when considering the distance that has grown between his ideals in archaeology and the current archaeological practices, performed by some of his own students, I am prompted to see that challenge from a social perspective, from a class perspective. This is something that I began to sense since 2004. This place, the Department of Archaeology of the University of Kelaniya where he began to teach archaeology, art history and heritage to a class of students coming from a social background which is very different from his. As I said earlier, they came from a working-class background who had been schooled at Maha Vidyala and Madya Maha Vidyalas in Sinhala. They were mono lingual, spoke and read only Sinhala. Unlike us, for him his language of communication was English, his competency in Sinhala was very limited. Nonetheless, he was the mentor for two generations of archaeologists and art historians whose competency in English was limited as was his Sinhala. I know very well that he was very sympathetic to the quotidian struggles that impaired our academic activities, but, in retrospect, I would say for obvious reasons he could not see the gravity of the impact of those trivial struggles.

His idea of being a scholar citizen in Sri Lanka – at a post-colonial social-political environment defined by the anxieties emanating from postcolonial modernity – was starkly different from most of ours. Our notion of a scholar-citizen has been a rather two-dimensional one. For him doing archaeology, visiting art exhibitions, seeing great films, listening to music, reading literature, designing a publication or a poster, cooking, arranging a lecture hall with screens and multimedia equipment or arranging his office room with curtains and a few works of art were activities with thoughtful intellectual engagements. For him those were also rooted in a tradition of knowledge production. For him all those activities involved intellectual inputs, assessments, judgments that were premised on inclusionary and exclusionary normative processes. Siad differently, Bandaranayake knew that human actions are necessarily interpretive, and symbolic. Hence meaning is associative and context dependent. He always searched for meaning inductively. For him meaningful actions have to be found from within the context itself, not relying on a given document.

As a result, he would usually be anti-bureaucratic, anti-hierarchical, and anti-essentialist. But I must add a note to the last point, ‘being anti-essentialist’. He did believe in core values, in essences, but he, like Hegel, saw essences as historical, that means changing through time; essences sublating within themselves giving rise to new essences. In his mode of thought production, one could always sense the workings of an Hegelian unconscious.

He was, on every occasion, a product of his disciplines: of archaeology, of history and, also to a large extant of Marxism influenced social sensibilities. He was a descendent of an aristocratic family, with a substantial historical depth and memory, and at the same time he was a product of the emancipatory politics of 20th century Sri Lanka. In him, I saw a well-integrated personality, which I admired so much. Let me tell you two seemingly trivial incidents: he didn’t care about celebrating his birthday, he was in fact embarrassed by any idea of celebrating his birthday, I still remember how he cringed when someone proposed to have a ‘birthday party’, but he used to receive a cake form a friend on every birthday, and once he had me at his home to share a piece of that cake. He didn’t like religious rituals that much but enjoyed visiting Sri Mahabodhi and offer flowers to the tree, and once he explained his seemingly religious action, he said something like this, ‘I just like doing this’, and then, like an afterthought, he said, ‘doing this makes me part of the long history of humanity and a larger community of people’. An excellent example where I could see the private and public intersecting in his thinking and actions. Let me give you another incident, a very trivial one. Once in late 1990s, he walked into the lecture room in the upper floor of the old colonial building at the PGIAR. Our then Registrar, Mr. Dhanapala, had hung the screen for the projector, having shut the old window with a plyboard. Prof. Bandaranayake had one look at it and turned to me and said, “Jagath, the people would think that we have no civilization”

It took me a while to get the full hang of this comment. Why such a heavy response to such a simple thing? What he reacted to was, I realised later, the insensitive intervention, thus upsetting the ordered material culture of the old room. I would rephrase his comment in the following manner now: “People would think that we have lost our symbolic structures.” And, for sure, for most of the archaeologists of our generation and the ones that came after, there is no symbolic structure, the “name-of-the-father,” in the Lacanian sense. For most of us, there is no voice issuing the command “no.” In most cases, Sri Lankan archaeology in our hands has fallen back to “pre-Oedipal unbridled antiquarianism” . At this point, I would stop speaking about Bandaranayake the person and the normative qualms that uneased him and turn to Bandaranayake the archaeologist. (To be continued)



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NASA’s Epic Flight, Trump’s Epic Fumble and Asian Dilemmas

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Epic Crew (L-R): Jeremy Hansen, Victor Glover, Reid Wiseman Christina and Christina Koch

Three hours after the spectacular Artemis II flight launch in Florida, US President Donald Trump delivered a forlorn speech from Washington. Thirty three days after starting the war against Iran as Epic Fury, the President demonstrated on national and global televisions the Epic Fumble he has made out of his Middle East ‘excursion’. It was an April Fool’s Day speech, 20 minutes of incoherent rambling with the President looking bored, confused, disengaged and dispirited. He left no one wiser about what will come next, let alone what he might do next.

There was more to April Fool’s Day this year in that it brought out the nation’s good, bad and the ugly, all in a day’s swoop. The good was the Artemis II flight carrying astronauts farther from the Earth’s orbit and closer to the moon for the first time in over 50 years. The mission is a precursor for future flights and will test the performance of a new spacecraft, gather new understanding of human conditioning, and extend the boundaries of lunar science. It is a testament to humankind being able to make steady progress in science and technology at one end of a hopelessly uneven world, while poverty, bigotry and belligerence simmer violently at the other end.

Terrible Trump

The four Artemis II astronauts, three Americans, Reid Wiseman, Victor Glover, and Christina Koch, and one Canadian, Jeremy Hansen, are also symptomatic of the endurance of America’s inclusive goodness in spite of efforts by the Trump Administration to snuff the nation’s fledgling DEI (Diversity, Equity and Inclusion) ethos. To wit, of the four astronauts, Victor Glover, a Caribbean American, is the first person of colour, Christina Koch the first woman, and Jeremy Hansen of Canada the first non-American – to fly this far beyond the earth’s orbit. All in spite of Trump’s watch.

Yet Trump managed to showcase his commitment to America’s ugliness, on the same day, by presenting himself at the Supreme Court hearing on the constitutionality of his most abominable Executive Order – to stop the American tradition of birthright citizenship. He keeps posting that America is Stupid in being the only country in the world that grants citizenship at birth to everyone born in America, regardless of the status of their parents, except the children of foreign diplomats or members of an occupying enemy force. In fact, there are 32 other countries in the world that grant birthright citizenship, a majority of them in the Americas indicating the continent’s history as a magnet for migrants ever since Christopher Columbus discovered it for the rest of the world.

And birthright citizenship in the US is enshrined in the constitution by the 14th Amendment, supplemented by subsequent legislation and reinforced by a century and a half of case law. Trump wants to reverse that. Thus far and no further was the message from the court at the hearing. A decision is expected in June and the legal betting is whether it would be a 7-2 or 8-1 rebuke for Trump. In a telling exchange during the hearing, when the government’s Solicitor General John Sauer quite sillily dramatized that “we’re in new world now … where eight billion people are one plane ride way from having a child who’s a US citizen,” Chief Justice John Roberts quietly dismissed him: “Well, it’s a new world. It’s the same Constitution!”

Trump’s terrible ‘bad’ is of course the war that he started in the Middle East and doesn’t know how to end it. Margaret MacMillan, acclaimed World War I historian and a great grand daughter of World War I British Prime Minister Lloyd George from Wales, has compared Trump’s current war to the origins of the First World War. Just as in 1914, small Serbia had pulled the bigger Russia into a war that was not in Russia’s interest, so too have Netanyahu and Israel have pulled Trump and America into the current war against Iran. World War I that started in August, 2014 was expected to be over before Christmas, but it went on till November, 2018. Weak leaders start wars, says MacMillan, but “they don’t have a clear idea of how they are going to end.”

There are also geopolitical and national-political differences between the 1910s and 2020s. America’s traditional allies have steadfastly refused to join Trump’s war. And Trump is under immense pressure at home not to extend the war. This is one American war that has been unpopular from day one. The cost of military operations at as high as two billion dollars a day is anathema to the people who are aggravated by rising prices directly because of the war. Trump’s own mental acuity and the abilities of his cabinet Secretaries are openly under question. There are swirling allegations of military contract profiteering and selective defense investments – one involving Secretary of War Pete Hegseth.

Trump’s Administration is coming apart with sharp internal divisions over the war and government paralysis on domestic matters. There are growing signs of disarray – with Trump firing his Attorney General for not being effective prosecuting his political enemies and Secretary Hegseth ordering early retirement for Army Chief of Staff Randy George. In America’s non-parliamentary presidential system, Trump is allowed to run his own forum where he lies daily without instant challenger or contradiction, and it is impossible to get rid of his government by that simple device called no confidence motion.

Asian Dilemmas

Howsoever the current will last or end, what is clear is that its economic consequences are not going to disappear soon. Iran’s choke on the Strait of Hormuz has affected not only the supply and prices of oil and natural gas but a family of other products from fertilizers to medicines to semiconductors. The barrel price of oil has risen from $70 before the war to over $100 now. After Trump’s speech on April 1, oil prices rose and stock prices fell. The higher prices have come to stay and even if they start going down they are not likely to go down to prewar levels.

There are warnings that with high prices, low growth and unemployment, the global economy is believed to be in for a stagflation shock like in the 1970s. Even if the war were to end sooner than a lot later, the economic setbacks will not be reversed easily or quickly. Supplies alone will take time to get back into routine, and it will even take longer time for production in the Gulf countries to get back to speed. Not only imports, but even export trading and exports to Middle East countries will be impacted. The future of South Asians employed in the Middle East is also at stake.

In 1980, President Carter floated the Carter Doctrine that the US would use military force to ensure the free flow of oil through the Strait of Hormuz. Trump is now upending that doctrine – first by misusing America’s military force against Iran and provoking the strait’s closure, and then claiming that keeping the strait open is not America’s business. Ever selfish and transactional, Trump’s argument is that America is now a net exporter of oil and is no longer dependent on Middle East oil.

To fill in the void, and perhaps responding to Trump’s call to “build up some delayed courage,” UK has hosted a virtual meeting of about 40 countries to discuss modalities for reopening the Strait of Hormuz. US was not one of them. While Downing Street has not released a full list of attendees, European countries, some Gulf countries, Canada, Australia, Japan and India reportedly attended the meeting. Which other Asian countries attended the meeting is not known.

British Foreign Secretary Yvette Cooper has blamed Iran for “hijacking” an international shipping route to “hold the global economy hostage,” while insisting that the British initiative is “not based on any other country’s priority or anything in terms of the US or other countries”. French President Emmanuel Macron now visiting South Korea has emphasized any resolution “can only be done in concert with Iran. So, first and foremost, there must be a ceasefire and a resumption of negotiations.”

Prior to the British initiative focussed on the Strait of Hormuz, Egypt, Pakistan and Türkiye have been playing a backdoor intermediary role to facilitate communications between the US and Iran. Trump as usual magnified this backroom channel as serious talks initiated by Iran’s ‘new regime’, and Trump’s claims were promptly rejected by Iran. There were speculations that Pakistan would host a direct meeting between US Vice President JD Vance and an Iranian representative in Islamabad. So far, only the foreign ministers of Egypt, Pakistan, Saudi Arabia and Türkiye have met in Islamabad, and Pakistan’s Foreign Minister Ishaq Dar flew to Beijing to brief his Chinese counterpart, Wang Yi, of Pakistan’s diplomatic efforts.

The Beijing visit produced a five-point initiative calling for a ceasefire, the opening of the Strait of Hormuz and diplomacy instead of escalation. The five-point pathway seems a follow up to the 15-point demand that the US sent to Iran through the three Samaritan intermediaries which Iran rejected as they did not include any of Iran’s priorities. The state of these mediating efforts are now unclear after President Trump’s April Fool’s Day rambling. In fairness, Pakistan’s Ministry of Foreign Affairs has announced that his country intends to keep ‘nudging’ the US and Iran towards resuming negotiations and ending the war.

While these efforts are welcome and deserve everyone’s best wishes, they have also led to what BBC has called the “chatter in Delhi” – “is India being sidelined” by Pakistan’s intermediary efforts? Indian Foreign Minister Jaishankar’s rather undiplomatic characterization of Pakistan’s role as “dalali” (brokerage) provoked immediate denunciation in Islamabad, while Indian opposition parties are blaming the Modi Government’s foreign policy stances as an “embarrassment” to India’s stature.

The larger view is that while it is Asia that is most impacted by the closure of Hormuz, with Singapore’s Foreign Affairs Minister Vivian Balakrishnan calling it an “Asian crisis”, Asia has no leverage in the matter and Asian countries have to make special arrangements with Iran to let their ships navigate through the Strait of Hormuz. There is no pathway for co-ordinated action. China is still significant but not consequentially effective. India’s all-alignment foreign policy has made it less significant and more vulnerable in the current crisis. And Pakistan has opened a third dimension to Asia’s dilemmas.

In the circumstances, it is fair to say that Sri Lanka is the most politically stable country among its South Asian neighbours. Put another way, Sri Lanka has a remarkably consensual and uncontentious government in comparison to the old governments in India and Pakistan, and even the new government in Bangladesh. But that may not be saying much unless the NPP government proves itself to be sufficiently competent, and uses the political stability and the general goodwill it is still enjoying, to put the country’s economic department in order. More on that later.

by Rajan Philips

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Ranjith Siyambalapitiya turns custodian of a rare living collection

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Siyambalapitiya’s ancsetral house built on 1923 at Vendala

From Parliament to Fruit Grove:

After more than two decades in politics, rising to the positions of Cabinet Minister and Deputy Speaker of Parliament, Ranjith Siyambalapitiya has turned his attention to a markedly different arena — one far removed from parliamentary debate and political intrigue.

Today, Siyambalapitiya spends much of his time tending to a sprawling 15-acre home garden at Vendala in Karawanella, near Ruwanwella, nurturing what has gradually evolved into one of the most remarkable private fruit collections in the country.

Situated in Sri Lanka’s Wet Zone Low Country agro-ecological region (WL2), Ruwanwella lies at an elevation of roughly 100–200 metres above sea level. Deep red-yellow podzolic soils, annual rainfall exceeding 2,500 millimetres, and a warm humid tropical climate combine to create conditions that make the region one of the richest areas in the island for fruit tree diversity.

Within this favourable ecological setting, Siyambalapitiya has become what may best be described as a custodian of a living collection—a fruit grove that now contains around 554 fruit trees and vines, many of them rare or seldom seen in contemporary agriculture.

Of these, 448 varieties have already been properly identified and documented with the assistance of agriculturist Dr. Suba Heenkenda, a retired expert of the Department of Agriculture. Together they have undertaken the painstaking task of cataloguing the plants by their botanical names, common Sinhala names, and the names used in ancient Ayurvedic and indigenous medical texts, assigning each species a unique identification number.

According to Siyambalapitiya, the Vendala estate is possibly the only single location in Sri Lanka where such a large number of fruit varieties—particularly rare and underutilized species—are maintained within one property.

“This garden came down to me through my grandfather, grandmother, mother and father,” he says. “It is a place shaped by three generations.”

The estate, he explains, began as a traditional home garden where crops such as tea, coconut and rubber were cultivated alongside fruit trees planted by family members over decades. Over time, however, it evolved into something much larger: a carefully nurtured grove preserving both common and obscure fruit species.

Siyambalapitiya recalls with affection one of the oldest trees in the garden—a honey-jack tree known locally as “Lokumänike’s Rata Kos Gaha.”

The story behind it has become part of family lore. According to village elders, his grandmother had brought home the sapling after visiting the Colombo Grand Exhibition in 1952 many decades ago and planted it near the house.

The tree soon gained fame in the village. Its tender jackfruit proved ideal for curry and mallum, while the ripe fruit was renowned for its sweetness.

“Ripe jackfruit from this tree tastes like honey itself,” Siyambalapitiya says. “Even the seeds are full of flour and can be eaten throughout the year.”

Yet age has not spared the venerable tree. It now shows signs of disease, and Siyambalapitiya and his staff have had to treat old wounds and monitor unusual bark damage.

“Once lightning struck it,” he recalls. “The largest branch began to die. Saving the tree required what I would call a kind of surgical operation.”

Such care, he says, reflects the deep attachment he feels toward the collection.

His fascination with fruit trees began in childhood. While attending Royal College in Colombo and living in a boarding house he disliked, Siyambalapitiya would insist that the family procure new fruit saplings for him to plant during his weekend visits home.

“That was the only ‘price’ I demanded for going to school,” he laughs.

Over the years the collection expanded steadily as he encountered new plants in forests, nurseries, and rural landscapes across the island.

The result today is a grove that includes traditional Sri Lankan fruit species, underutilized native varieties, forest fruits, and plants introduced from overseas.

Some species originate in Arabian deserts, while others thrive naturally in cooler climates such as Europe. Certain plants require greenhouse-like conditions, while others are hardy forest trees.

Managing such diversity is no easy task.

“One plant asks for rain, another asks for cold, and yet another prefers heat,” Siyambalapitiya explains. “Too much rain makes some sick, too much sun troubles others. The older trees overshadow the younger ones. You cannot feed or medicate them all in the same way.”

He compares the task to caring for a household filled with people from many nations and ages—each with different needs.

Despite the challenges, he believes the effort is worthwhile, particularly because many of the trees are native species that have become increasingly rare.

“If things continue as they are, some of these plants may disappear from our lives,” he warns.

To preserve knowledge about them, Siyambalapitiya is preparing to launch a book titled “Mage Vendala Palathuru Arana” (My Vendala Fruit Grove), which serves as an introductory guide to the collection.

The book, scheduled for release on April 18 at the Vendala estate, will be attended by Ven. Dr. Kirinde Assaji Thera, Chief Incumbent of Gangaramaya Temple,

Uruwarige Wannila Aththo, the leader of the Indigenous Vedda Community,

a long-serving former employee who helped maintain the plantation, and Sunday Dhamma school students from the region, who will participate as guests of honour.

The publication will also mark Siyambalapitiya’s eighth book. Previously he authored seven works and wrote more than 500 weekly newspaper columns offering commentary on politics and current affairs.

While working on the fruit catalogue, he is simultaneously writing another volume reflecting on his 25-year political career, including his tenure as Deputy Finance Minister during Sri Lanka’s most severe economic crisis.

For Siyambalapitiya, however, the fruit grove represents more than a hobby or academic exercise.

“The fruit we enjoy is the result of a tree’s effort to reproduce,” he says. “Nature has given fruits their taste, fragrance and colour to attract us. All the tree asks in return is that its seeds be carried to new places.”

That simple cycle of life, he believes, has continued for tens of thousands of years.

“And those who love trees,” he adds, “are guardians of the world’s survival.”

by Saman Indrajith

Pix by Tharanga Ratnaweera

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Smoke Free Sweden calls out to WHO not to suggest nicotine alternatives

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It has been reported by the international advocacy initiative, ‘Smoke Free Sweden’ (‘SFS’) that many International health experts have begun criticizing the World Health Organization (WHO) for presenting safer nicotine alternatives rather than recognizing its role in accelerating decline in smoking.

As the world’s premier technical health agency, the WHO is empowered to support strategies that reduce morbidity and mortality even if they do not eliminate the underlying behaviour. Furthermore, it should base its guidance on evolving scientific knowledge, which includes comparative-risk assessments. Equating smoke-free nicotine alternatives with combustible cigarettes, is essentially putting lives at risk, according to the health experts contacted by SFS.

The warning follows recent WHO comments suggesting that vaping and other non-combustible nicotine products are driving tobacco use in Europe. This narrative ignores real-world evidence from countries like Sweden where access to safer alternatives has coincided with record low smoking rates.

A “Smoke-Free” status is defined as an adult daily smoking prevalence below 5% and Sweden is on the brink of officially achieving this milestone. This is clear proof that pragmatic harm-reduction policies work. Sweden’s success has been driven by adult smokers switching to lower-risk alternatives such as oral tobacco pouches (Snus), oral nicotine pouches and other non-combustible products.

“Vapes and pouches are helping to reduce risk, and Sweden’s smoke-free transition proves this,” said Dr Delon Human, leader of Smoke Free Sweden. “We should be celebrating policies that help smokers quit combustible tobacco, not spreading fear about the very tools that are accelerating the decline of cigarettes.”

It is further reported by health experts that conflating cigarettes with non-combustible alternatives risks deterring smokers from switching and could slow progress toward reducing tobacco-related disease.

Dr Human emphasized that youth protection and harm reduction are not mutually exclusive.

“It is critically important to safeguard against underage use, but this should be done by targeted, risk-proportionate regulation and proper enforcement, not by sacrificing the right of adults to access products that might save their lives,” he said.

Smoke Free Sweden is calling on global health authorities to adopt evidence-based policies that distinguish clearly between combustible tobacco – the primary cause of tobacco-related death – and lower-risk nicotine alternatives.

“Public health policy must be grounded in science and real-world outcomes,” Dr Human added. “Sweden’s experience shows that when adult smokers are given legal access to safer nicotine alternatives, smoking rates fall faster than almost anywhere else in the world.”

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