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Brahmi on Potsherds in Anuradhapura

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#uதுකම් (#Duty):

Continued from Yesterday

By Laleen Jayamanne

Brahmi Script on a Pot

The Brahmi script holds potential for thinking about Lanka and its culture’s links to a wider world, prior to the arrival of Buddhism and the formalisation of its current languages. Artists could perhaps draw on specialist knowledge from friendly secondary sources that bring together the fields of epigraphy, archaeology and linguistics in an accessible way to non-specialist. One such fairly accessible scholar is Purushottam G Patel who is a linguistic theorist who has taught at the University of Ottowa, Canada and is active in his retirement. “Constructing a Framework for Theories of the Brahmi Writing System”.

Photography of Charith Pelpola

It is while reading this article several times that something unexpected happened. I had been looking at the photographs of Sarath Chandrajeewa’s collection of pottery exhibited in his 1997 exhibition, ‘Art in Pottery’ at the Lionel Wendt Art Gallery. It was an unusual exhibition in that paintings were included with pottery as an effort to bring the undervalued, if not at times denigrated practice of pottery, (mati wada, ‘pottery-head’), into an alignment with the valorised art form of painting. The 16 paintings included were all on the theme of the life of a potter. The photographs of this work are included in the book Paths of Visual Art edited by Namal Avanthi Jayasingha. The quality of photographs in the book works as an excellent historical record of Chandrajeewa’s work in the absence of a readily available museum collection to view the originals. Some of Lanka’s best professional photographers, including the Studio Times’ professional photographer Nihal Fernando, have documented Chandrajeewa’s work from his first solo exhibition in 1990 on. This enables me to have some feel for the work, albeit in a diminished way, never having seen the originals. ‘Art in Pottery’ was sponsored by Nihal Fernando and the Lional Wendt Trust while the photographs were taken by the gifted wild-life photographer and documentary film-maker, the late Charith Pelpola who died while still quite young. Here is his engaging self-description:

“By profession I make TV documentaries. By choice, I am an artist, writer and one-time environmental photographer. By instinct and necessity I remain Lost in the Jungle…”

I am struck by the only black and white photograph in the entire book, Paths of Visual Art. What was striking was not only this choice of a particular pot, which was inscribed with a few signs. Having looked at some Brahmi letters on the potsherds unearthed by Deraniyagala, I realised that some of the signs on Chandrajeewa’s pot were indeed similar if not identical to it. The surface of that particular pot is rougher in finish, (more textured, with a patchy finish) than the rest. The shape of the pot appears strangely original in form, not quite functional, rather more sculptural, abstract. Pelpola appears to have registered these differences when he chose to take a black and white photograph of this single pot with Brahmi akshara or letters inscribed on it. Therefore it stands out among the other pots photographed in colour bringing out their warmer terracotta tonality. What is Chandrajeewa and Pelpola doing in gesturing to this long buried past, this time lost? No one has said anything about the letters on the pot in the many reviews of the show and the potter himself is silent on it too. Alas, the young nature photographer is also gone now much too soon. His review of the exhibition is striking in the way he responds to the colours on the pottery, created not with paint, but with the choice of a variety of unearthed coloured clay and experimentation in firing the pots. He then sees correspondences between these colours and the barks of certain trees when they peel off during a specific season…This is subtle, delicate critical writing about the art of pottery, creation of colour and their profound links with nature in contemporary art of Lanka.

I must confess I am shaken by ‘my discovery’ of the Brahmi script! I saw this pot so many times as I flicked through the pages of this colourful and informative book but made no connection with the Brahmi until I read about Siran’s discovery which then led me to the article by Patel with images of the potsherds inscribed with Brahmi letters. Patel says that the linguistic unit of Brahmi is the concept of the akshara. There is also a Sinhala film called Akshara (Sanskrit root), which means a letter in the vernacular (akura). Now I know that linguistically Akshara is not just a letter but that it refers to a particular kind of sound in Brahmi. Patel says that linguists call it an open vowel and is linked to the sound of recitation, chanting. According to structural linguistics the smallest unit of sound is called a phoneme and the smallest unit of meaning is morpheme. In Brahami the smallest unit suggests the voice and attunes the ear as in song. Chandrajeewa is saluting Siran Deraniyagala and evoking our archaic past, which dispels Lanka’s myths of mono-cultural orign. Famed as ‘the pearl’ of the Indian ocean, such a deep memory of Lanka would be a welcome ‘irritant’ to mythical thinking, I feel.

Bi and Tri-Lingual Lanka?

Recently, during the height of the Galle Face Aragalaya phase, I heard a brilliant stand-up routine on YouTube where performance artist Sathees Nadesan a Lankan comedian dramatized his encounter with an army officer at a check-point in Colombo during the civil-war, in the 90’s. The dialogue was completely real, every-day, colloquial but totally absurd, as in ‘absurdist theatre’ absurd through repetition and dead-pan delivery. The incident was recreated by the artist in such a clever way, with pauses, playing with our (Sinhala) expectations. When he was a school-boy on his way to school, he met this same army officer, who would stop him about two or three times a week, and they would go through the same linguistic routine. The comedian’s Sinhala accent was perfect and his command of the variety of Sinhala feudal pronouns for the simple, democratic English ‘you’, was highly calibrated for insulting social inferiors and used as a running gag. So that with each repetition, the laughter opened up yet another circuit of the “micro-fascism of every-day-life” he had experienced as a Tamil school-boy during the civil-war years in Colombo. Here’s a fragment from the routine heard during the aragalay but recalled poorly. It was far funnier than what I reproduce here for which I apologise to the artist. But I do remember the crescendo of laughter heard on the video and also recall my sense of astonished delight at encountering this performance.

Soldier: Are you Tamil?

Student: Yes

Soldier: Why are you here?

Student: I live here.

Soldier: Why?

Student: I was born here.

Soldier: What’s in your bag?

Student: Books

Soldier: Why?

Student: I am going to school

Soldier:…

I was left wondering about the soldier’s level of education as well.

These imaginative examples of using language performatively, creating self-reflexive cross-cultural exchanges, are a small but vital part of the moment of social awakening in Lanka, evident in the early days of the aragalaya. And the Brahmi script on potsherds found buried deep down in the earth, in Anuradhapura and also in Tamil Nadu are also a pointer to a shared rich sense of both cultural and ecological diversity of Lanka. Perhaps a multi-scripted word for ‘JUSTICE’ (Yukthia), might also be a stronger and more pointed idea for this moment of grave danger for democracy in Lanka. යුක්තිය!

Remembering Charith Pelpola

Charith Pelpola, Former Young Asia Television (YA TV) presenter, journalist and wildlife enthusiast, passed away in Singapore. He produced and presented documentaries on the natural world broadcast worldwide by Animal Planet and Discovery channels.



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Rebuilding the country requires consultation

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A positive feature of the government that is emerging is its responsiveness to public opinion. The manner in which it has been responding to the furore over the Grade 6 English Reader, in which a weblink to a gay dating site was inserted, has been constructive. Government leaders have taken pains to explain the mishap and reassure everyone concerned that it was not meant to be there and would be removed. They have been meeting religious prelates, educationists and community leaders. In a context where public trust in institutions has been badly eroded over many years, such responsiveness matters. It signals that the government sees itself as accountable to society, including to parents, teachers, and those concerned about the values transmitted through the school system.

This incident also appears to have strengthened unity within the government. The attempt by some opposition politicians and gender misogynists to pin responsibility for this lapse on Prime Minister Dr Harini Amarasuriya, who is also the Minister of Education, has prompted other senior members of the government to come to her defence. This is contrary to speculation that the powerful JVP component of the government is unhappy with the prime minister. More importantly, it demonstrates an understanding within the government that individual ministers should not be scapegoated for systemic shortcomings. Effective governance depends on collective responsibility and solidarity within the leadership, especially during moments of public controversy.

The continuing important role of the prime minister in the government is evident in her meetings with international dignitaries and also in addressing the general public. Last week she chaired the inaugural meeting of the Presidential Task Force to Rebuild Sri Lanka in the aftermath of Cyclone Ditwah. The composition of the task force once again reflects the responsiveness of the government to public opinion. Unlike previous mechanisms set up by governments, which were either all male or without ethnic minority representation, this one includes both, and also includes civil society representation. Decision-making bodies in which there is diversity are more likely to command public legitimacy.

Task Force

The Presidential Task Force to Rebuild Sri Lanka overlooks eight committees to manage different aspects of the recovery, each headed by a sector minister. These committees will focus on Needs Assessment, Restoration of Public Infrastructure, Housing, Local Economies and Livelihoods, Social Infrastructure, Finance and Funding, Data and Information Systems, and Public Communication. This structure appears comprehensive and well designed. However, experience from post-disaster reconstruction in countries such as Indonesia and Sri Lanka after the 2004 tsunami suggests that institutional design alone does not guarantee success. What matters equally is how far these committees engage with those on the ground and remain open to feedback that may complicate, slow down, or even challenge initial plans.

An option that the task force might wish to consider is to develop a linkage with civil society groups with expertise in the areas that the task force is expected to work. The CSO Collective for Emergency Relief has set up several committees that could be linked to the committees supervised by the task force. Such linkages would not weaken the government’s authority but strengthen it by grounding policy in lived realities. Recent findings emphasise the idea of “co-production”, where state and society jointly shape solutions in which sustainable outcomes often emerge when communities are treated not as passive beneficiaries but as partners in problem-solving.

Cyclone Ditwah destroyed more than physical infrastructure. It also destroyed communities. Some were swallowed by landslides and floods, while many others will need to be moved from their homes as they live in areas vulnerable to future disasters. The trauma of displacement is not merely material but social and psychological. Moving communities to new locations requires careful planning. It is not simply a matter of providing people with houses. They need to be relocated to locations and in a manner that permits communities to live together and to have livelihoods. This will require consultation with those who are displaced. Post-disaster evaluations have acknowledged that relocation schemes imposed without community consent often fail, leading to abandonment of new settlements or the emergence of new forms of marginalisation. Even today, abandoned tsunami housing is to be seen in various places that were affected by the 2004 tsunami.

Malaiyaha Tamils

The large-scale reconstruction that needs to take place in parts of the country most severely affected by Cyclone Ditwah also brings an opportunity to deal with the special problems of the Malaiyaha Tamil population. These are people of recent Indian origin who were unjustly treated at the time of Independence and denied rights of citizenship such as land ownership and the vote. This has been a festering problem and a blot on the conscience of the country. The need to resettle people living in those parts of the hill country which are vulnerable to landslides is an opportunity to do justice by the Malaiyaha Tamil community. Technocratic solutions such as high-rise apartments or English-style townhouses that have or are being contemplated may be cost-effective, but may also be culturally inappropriate and socially disruptive. The task is not simply to build houses but to rebuild communities.

The resettlement of people who have lost their homes and communities requires consultation with them. In the same manner, the education reform programme, of which the textbook controversy is only a small part, too needs to be discussed with concerned stakeholders including school teachers and university faculty. Opening up for discussion does not mean giving up one’s own position or values. Rather, it means recognising that better solutions emerge when different perspectives are heard and negotiated. Consultation takes time and can be frustrating, particularly in contexts of crisis where pressure for quick results is intense. However, solutions developed with stakeholder participation are more resilient and less costly in the long run.

Rebuilding after Cyclone Ditwah, addressing historical injustices faced by the Malaiyaha Tamil community, advancing education reform, changing the electoral system to hold provincial elections without further delay and other challenges facing the government, including national reconciliation, all require dialogue across differences and patience with disagreement. Opening up for discussion is not to give up on one’s own position or values, but to listen, to learn, and to arrive at solutions that have wider acceptance. Consultation needs to be treated as an investment in sustainability and legitimacy and not as an obstacle to rapid decisionmaking. Addressing the problems together, especially engagement with affected parties and those who work with them, offers the best chance of rebuilding not only physical infrastructure but also trust between the government and people in the year ahead.

 

by Jehan Perera

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PSTA: Terrorism without terror continues

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When the government appointed a committee, led by Rienzie Arsekularatne, Senior President’s Counsel, to draft a new law to replace the Prevention of Terrorism Act (PTA), as promised by the ruling NPP, the writer, in an article published in this journal in July 2025, expressed optimism that, given Arsekularatne’s experience in criminal justice, he would be able to address issues from the perspectives of the State, criminal justice, human rights, suspects, accused, activists, and victims. The draft Protection of the State from Terrorism Act (PSTA), produced by the Committee, has been sharply criticised by individuals and organisations who expected a better outcome that aligns with modern criminal justice and human rights principles.

This article is limited to a discussion of the definition of terrorism. As the writer explained previously, the dangers of an overly broad definition go beyond conviction and increased punishment. Special laws on terrorism allow deviations from standard laws in areas such as preventive detention, arrest, administrative detention, restrictions on judicial decisions regarding bail, lengthy pre-trial detention, the use of confessions, superadded punishments, such as confiscation of property and cancellation of professional licences, banning organisations, and restrictions on publications, among others. The misuse of such laws is not uncommon. Drastic legislation, such as the PTA and emergency regulations, although intended to be used to curb intense violence and deal with emergencies, has been exploited to suppress political opposition.

 

International Standards

The writer’s basic premise is that, for an act to come within the definition of terrorism, it must either involve “terror” or a “state of intense or overwhelming fear” or be committed to achieve an objective of an individual or organisation that uses “terror” or a “state of intense or overwhelming fear” to realise its aims. The UN General Assembly has accepted that the threshold for a possible general offence of terrorism is the provocation of “a state of terror” (Resolution 60/43). The Parliamentary Assembly of the Council of Europe has taken a similar view, using the phrase “to create a climate of terror.”

In his 2023 report on the implementation of the UN Global Counter-Terrorism Strategy, the Secretary-General warned that vague and overly broad definitions of terrorism in domestic law, often lacking adequate safeguards, violate the principle of legality under international human rights law. He noted that such laws lead to heavy-handed, ineffective, and counterproductive counter-terrorism practices and are frequently misused to target civil society actors and human rights defenders by labelling them as terrorists to obstruct their work.

The United Nations Office on Drugs and Crime (UNODC) has stressed in its Handbook on Criminal Justice Responses to Terrorism that definitions of terrorist acts must use precise and unambiguous language, narrowly define punishable conduct and clearly distinguish it from non-punishable behaviour or offences subject to other penalties. The handbook was developed over several months by a team of international experts, including the writer, and was finalised at a workshop in Vienna.

 

Anti-Terrorism Bill, 2023

A five-member Bench of the Supreme Court that examined the Anti-Terrorism Bill, 2023, agreed with the petitioners that the definition of terrorism in the Bill was too broad and infringed Article 12(1) of the Constitution, and recommended that an exemption (“carve out”) similar to that used in New Zealand under which “the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person” committed the wrongful acts that would otherwise constitute terrorism.

While recognising the Court’s finding that the definition was too broad, the writer argued, in his previous article, that the political, administrative, and law enforcement cultures of the country concerned are crucial factors to consider. Countries such as New Zealand are well ahead of developing nations, where the risk of misuse is higher, and, therefore, definitions should be narrower, with broader and more precise exemptions. How such a “carve out” would play out in practice is uncertain.

In the Supreme Court, it was submitted that for an act to constitute an offence, under a special law on terrorism, there must be terror unleashed in the commission of the act, or it must be carried out in pursuance of the object of an organisation that uses terror to achieve its objectives. In general, only acts that aim at creating “terror” or a “state of intense or overwhelming fear” should come under the definition of terrorism. There can be terrorism-related acts without violence, for example, when a member of an extremist organisation remotely sabotages an electronic, automated or computerised system in pursuance of the organisation’s goal. But when the same act is committed by, say, a whizz-kid without such a connection, that would be illegal and should be punished, but not under a special law on terrorism. In its determination of the Bill, the Court did not address this submission.

 

PSTA Proposal

Proposed section 3(1) of the PSTA reads:

Any person who, intentionally or knowingly, commits any act which causes a consequence specified in subsection (2), for the purpose of-

(a) provoking a state of terror;

(b) intimidating the public or any section of the public;

(c) compelling the Government of Sri Lanka, or any other Government, or an international organisation, to do or to abstain from doing any act; or

(d) propagating war, or violating territorial integrity or infringing the sovereignty of Sri Lanka or any other sovereign country, commits the offence of terrorism.

The consequences listed in sub-section (2) include: death; hurt; hostage-taking; abduction or kidnapping; serious damage to any place of public use, any public property, any public or private transportation system or any infrastructure facility or environment; robbery, extortion or theft of public or private property; serious risk to the health and safety of the public or a section of the public; serious obstruction or damage to, or interference with, any electronic or automated or computerised system or network or cyber environment of domains assigned to, or websites registered with such domains assigned to Sri Lanka; destruction of, or serious damage to, religious or cultural property; serious obstruction or damage to, or interference with any electronic, analogue, digital or other wire-linked or wireless transmission system, including signal transmission and any other frequency-based transmission system; without lawful authority, importing, exporting, manufacturing, collecting, obtaining, supplying, trafficking, possessing or using firearms, offensive weapons, ammunition, explosives, articles or things used in the manufacture of explosives or combustible or corrosive substances and biological, chemical, electric, electronic or nuclear weapons, other nuclear explosive devices, nuclear material, radioactive substances, or radiation-emitting devices.

Under section 3(5), “any person who commits an act which constitutes an offence under the nine international treaties on terrorism, ratified by Sri Lanka, also commits the offence of terrorism.” No one would contest that.

The New Zealand “carve-out” is found in sub-section (4): “The fact that a person engages in any protest, advocacy or dissent or engages in any strike, lockout or other industrial action, is not by itself a sufficient basis for inferring that such person (a) commits or attempts, abets, conspires, or prepares to commit the act with the intention or knowledge specified in subsection (1); or (b) is intending to cause or knowingly causes an outcome specified in subsection (2).”

While the Arsekularatne Committee has proposed, including the New Zealand “carve out”, it has ignored a crucial qualification in section 5(2) of that country’s Terrorism Suppression Act, that for an act to be considered a terrorist act, it must be carried out for one or more purposes that are or include advancing “an ideological, political, or religious cause”, with the intention of either intimidating a population or coercing or forcing a government or an international organisation to do or abstain from doing any act.

When the Committee was appointed, the Human Rights Commission of Sri Lanka opined that any new offence with respect to “terrorism” should contain a specific and narrow definition of terrorism, such as the following: “Any person who by the use of force or violence unlawfully targets the civilian population or a segment of the civilian population with the intent to spread fear among such population or segment thereof in furtherance of a political, ideological, or religious cause commits the offence of terrorism”.

The writer submits that, rather than bringing in the requirement of “a political, ideological, or religious cause”, it would be prudent to qualify proposed section 3(1) by the requirement that only acts that aim at creating “terror” or a “state of intense or overwhelming fear” or are carried out to achieve a goal of an individual or organisation that employs “terror” or a “state of intense or overwhelming fear” to attain its objectives should come under the definition of terrorism. Such a threshold is recognised internationally; no “carve out” is then needed, and the concerns of the Human Rights Commission would also be addressed.

 

by Dr. Jayampathy Wickramaratne
President’s Counsel

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ROCK meets REGGAE 2026

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JAYASRI: From Vienna, Austria

We generally have in our midst the famous JAYASRI twins, Rohitha and Rohan, who are based in Austria but make it a point to entertain their fans in Sri Lanka on a regular basis.

Well, rock and reggae fans get ready for a major happening on 28th February (Oops, a special day where I’m concerned!) as the much-awaited ROCK meets REGGAE event booms into action at the Nelum Pokuna outdoor theatre.

It was seven years ago, in 2019, that the last ROCK meets REGGAE concert was held in Colombo, and then the Covid scene cropped up.

Chitral Somapala with BLACK MAJESTY

This year’s event will feature our rock star Chitral Somapala with the Australian Rock+Metal band BLACK MAJESTY, and the reggae twins Rohitha and Rohan Jayalath with the original JAYASRI – the full band, with seven members from Vienna, Austria.

According to Rohitha, the JAYASRI outfit is enthusiastically looking forward to entertaining music lovers here with their brand of music.

Their playlist for 28th February will consist of the songs they do at festivals in Europe, as well as originals, and also English and Sinhala hits, and selected covers.

Says Rohitha: “We have put up a great team, here in Sri Lanka, to give this event an international setting and maintain high standards, and this will be a great experience for our Sri Lankan music lovers … not only for Rock and Reggae fans. Yes, there will be some opening acts, and many surprises, as well.”

Rohitha, Chitral and Rohan: Big scene at ROCK meets REGGAE

Rohitha and Rohan also conveyed their love and festive blessings to everyone in Sri Lanka, stating “This Christmas was different as our country faced a catastrophic situation and, indeed, it’s a great time to help and share the real love of Jesus Christ by helping the poor, the needy and the homeless people. Let’s RISE UP as a great nation in 2026.”

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