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Ekagei kaema (polyandry) – a way of life in the Kandyan highlands

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by Jayantha Perera

Hingula is a small bazaar 60 miles from Colombo on the Colombo-Kandy Road. A narrow, tarred road starts from there, and a signboard says, ‘To Aluth Nuwara Devalayala.’ The logo of the Archaeological Department on the signboard indicates the devalaya (temple) is a state-protected archaeological site.

The temple is about two miles from the bazaar. The road winds through a breathtaking vista of green rice terraces cascading from low hills to narrow lowlands. The rice terraces, like thin carpets with precise lengths and widths, create a mesmerising sight. Large Mara (Samanea saman) trees and patches of tall teak trees provide shade to pedestrians. A rubber plantation and tiny homesteads with arecanut palms interspersed with clove gardens, fruit trees, and pepper vines displaying vibrant colours in sunlight. The winding road takes a right turn by a large open hut. It goes over the shoe bridge that spans a dry stream bed before arriving at the Devalgama Junction. There are several kiosks, and one of them is a tea boutique where old men read newspapers and chit-chat without any hurry to leave. My research assistant, the jeep driver, and I entered the kiosk and ordered tea with seen banis (a small round bun with melted sugar).

Our arrival at the village was met with a palpable sense of caution. This initial reaction is significant, reflecting the villagers’ wariness towards outsiders. Those at the kiosk, though initially reluctant to engage in conversation, studied our Mitsubishi Jeep with a mix of suspicion and curiosity. A man, perhaps the boldest among them, asked, “Policye mahathwaruda?” (Are you Police officers?) I reassured them that we were not and explained our plan to study the cooperative aspects of farming, particularly in rice farming and irrigation water management. However, they quickly dispersed, leaving the tea kiosk empty.

We visited the temple and worshipped the Dadimunda Deiyo (God). When we came out of the temple, Kapu Mahaththaya (the lay official of the temple) was waiting for us. He was a charming middle-aged man with a friendly smile. He had received a message from the Government Agent of Kegalle District that a team of researchers from Colombo was coming to Devalgama. He invited us for lunch at his aunt’s house. The house was an old waluwwa (mansion). Old paintings and photographs covered the walls of the large dining room. Two giant elephant tusks mounted on two mahogany blocks stood at the entrance.

I told Kapu Mahattaya we were looking for a hamlet to research the cooperative aspects of farming. He recommended Devith hamlet. I asked him to help us find a place to stay for a few months. He said residents might refuse to keep three young men in their homes. He advised us to remain where caste does not hamper our work.

Kapu Mahattaya informed us he owns a hut in a rice field. His wage workers seasonally stay there. The hut has a cement floor and a thatched roof. Two large windows open to the rice fields, bringing in sunlight and a cooling breeze. The two windows and the only door can be locked from inside. He showed us a shallow well just by the rice fields. There is a small toilet behind the house. He promised to find a woman to cook our meals.

We walked to the rice fields behind the house. The closest mountain formed a horseshoe with a small flat area in the middle for a pathaha (pond). A natural spring from a mountain watered it. Local legends say Dadimunda Deiyo caused a water spring to send water to the pond by striking the ground with his staff. We could see the mist gradually covering the hilltops and felt cold.

Kapu Mahattaya walked with us to meet an old woman. She agreed to cook our meals and told us to come to her hut for lunch and dinner. She wanted us to buy rice, vegetables, curry and chilli powder, salt, cooking oil, and coconuts from a nearby boutique. She told us we should have lunch before noon and dinner by 5.30 pm. We gave her Rs. 100 as an advance, which she happily accepted.

We unloaded our bags and sent the ARTI jeep back to Colombo. Kapu Mahattaya visited us in the evening. I told him we were happy to stay in the hut and thanked him for his generosity. When I asked him how to lock the hut from the outside, he promised to buy a padlock and a hasp from Hingula. He took us to the boutique behind the hut and introduced us to its owner and his wife. They offered us tea and hulang viscothu (air biscuits). We bought five pounds of rice, eggs, a packet of curry powder, salt, coconuts, vegetables, and a bottle of cooking oil from the boutique and delivered them to our cook. She cooked rice and a brinjal curry and prepared pol sambal for dinner.

We had kimbula banis (flat, hard buns) and sweetened plain tea for breakfast at the kadey. We then visited a randomly selected few houses, introduced ourselves, and explained why we stayed in the village. The villagers were cordial and particularly interested in our caste, marital status, and employment. This interest in our personal information is significant as it underscores the importance of social status and personal history in the community. An old man told us that there were two unresolved murder cases in the village. He wondered whether we were CID (police intelligence) officers who wanted to reopen the murder investigations.

Our interaction with villagers improved when Kanthi joined us as a field assistant. She was a Kapu Mahattaya’s relative. She was in her late thirties, divorced, and came from a pelanthiya (high social status group) in a nearby hamlet. She graduated from Peradeniya University with a degree in economics and worked as a research assistant in a development project. While in Kandy, she married a colleague against her parents’ advice. They ostracised her from the family for marrying an outsider. The marriage failed in two years, and she returned to her parents.

Kanthi introduced villagers to us, paying attention to their caste, class, and employment status. First, she introduced us to three feudal pelanthiya families who owned most of the village land. Kapu Mahattaya’s family was one of them. Then she introduced us to several goigama (cultivator caste) middle-class families. Some owned small pieces of land, and others were tenants. Kanthi took us to high-caste and goigama families before visiting achari (blacksmith) and vahumpura (potter) families. They were service castes who played an essential role in the temple’s festivals. Some of them cultivated temple land on lease and performed temple duties.

The villagers considered Kanthi to be a reliable person. They were happy to talk to us when she was with us. At our initial interviews, Kanthi answered the questions before the villagers answered them! She was a walking databank. Villagers checked their facts and numbers with her before answering our questions. They respected her because of her work to educate poor children and her readiness to help them regardless of their caste or class. After her father’s death, she became the de facto chief of her family. She managed rice and other crop cultivation on her ancestral lands.

Kanthi stayed with us for fieldwork from 9 am to 5.30 pm. She never visited us at our hut or invited us home. She preferred to discuss fieldwork arrangements at the tea boutique before the villagers. However, after two weeks, the villagers lost interest in our work and did not linger to listen to our discussions.

Kanthi taught us the structure of the village community and how economic, social, and political alliances overlap. She explained how pelantiyas go up and down in the social status ladder mainly because of debt, litigation, and gambling. I was interested in studying Kandyan marriage alliances such as diga (virilocal) and binna (matrilocal) and inheritance customs. However, she was reluctant to discuss issues with me because she did not want to reveal family tensions over inheritance in the context of her divorce.

One day, Kanthi brought a large cane basket of food. Her family had returned from a wedding and brought lots of food; she got a portion for us. While enjoying the food at the tea kiosk, she introduced us to a young man named Vijay. Vijay lived in Colombo, where he had a motorcycle business. Later, I asked Kanthi about him. She smiled and told me he visited his home only once a month. He was a married man, and his wife lived in the hamlet. Then she said Vijay and his brother, Ratne, shared one wife. It was a polyandrous marital arrangement known as ‘ekgei kanawa’ (eat and live together as one household). The three – Vijay, Ratne, and their wife, Kumari – maintained one household.

Kanthi was an excellent storyteller. One day she delved into the ekgei kaema institution in detail. Kumari was her friend and shared her secrets with her. As I was not a member of the village community, Kanthi did not mind telling me what she knew. Although Kumari was married to the two brothers, her favourite was Ratne, a farmer who lived in the village. Vijay wanted to keep Kumari from his elder brother, Ratne. He yielded to his parents’ pressure and agreed to share Kumari with Ratne in one household. The parents of Vijay and Ratne owned a large tract of ancestral land. They wanted to keep it from fragmenting through inheritance and succession. Their strategy was to get a ‘common’ wife for the two brothers and accept their ‘common’ children as heirs to the ancestral estate.

Vijay wanted to sell his property share to raise money and start a business in Kegalle. But his father opposed the proposal and told him to live with his brother and Kumari or leave the family. Vijay hesitated and then agreed to keep a joint household with his brother and Kumari. Kumari’s parents told her to marry Ratne and later insisted that she accept Vijay as her co-husband. She did not refuse because she knew her parents were keen to improve their social and economic status by having access to the large rice field jointly owned by Vijay and Ratne.

The two brothers informed Kumari in advance of their sleeping plans with her. Vijay and Ratne had no problem in this regard, as Vijay lived outside the village. Ratne and Kumari had lived a happy family life. Vijay’s monthly conjugal access to Kumari for a day or two did not disturb their peace at home. Soon, Vijay became a drunkard. When he returned home for a few days, he went out with his friends to Hingula and returned home after midnight. Ratne respected the ekgei kaema arrangement and always found an excuse to leave home when Vijay came home. Ratne was worried about Kumari, as, on several occasions, Vijay had assaulted her.

Kanthi explained the root cause of the new tension at Kumari’s house. Ratne wanted a child, but Vijay did not. Vijay feared that Ratne might impregnate Kumari as they were usually together. Ratne was willing to suspend his access to his wife for a month or more so that Vijay could impregnate Kumari, but on one condition—the next child had to be his. Kanthi said the proposal was risky and was against tradition. The children of a household that followed ekgei kaema rules were considered ‘common’ children of co-husbands, making them co-heirs to their parent’s property.

Knowing a child’s biological father might encourage the co-father to ill-treat the child. Also, if Vijay or Ratne were infertile, the proposed arrangement would not work. Such tensions would destroy the ekgei kana marriage, affecting the undivided property. Ratne was willing to treat Vijay’s child as his own if Ratne failed to beget an heir. Vijay was resentful of such arrangements and thought Kumari was behind such proposals. Kanthi worried that one day, the two brothers would resort to violence to resolve their relationship with Kumari, who had no voice in the proposals and negotiations.

Kanthi knew several other families that followed the ekgei kana arrangement. Tensions it could generate over children, spouses, and undivided property were usually kept as family secrets and never revealed to outsiders.

Devith hamlet is not an idyllic village community. It always has social tensions arising from caste, class, social status, and social arrangements such as ekgei kaema. People have developed tension management schemes as part of the village social organisation. The critical tension management lever is the rigid caste hierarchy and associated purity or impurity. Another is the belief that the mighty God, Dadimunda, controls the area and keeps an eye on the moral character of the local population. The temple murals depict the God as an elite Kandyan aristocrat. He punishes those who violate norms, customs, and rituals. The belief in fate also plays a crucial role in legitimising the caste hierarchy and managing tensions.

One is born into a low-caste family or lives a comfortable life as a feudal landlord because of past bad or good karma (action). The power of gossip and rumour is more potent than any of the above levers. Kanthi always cautioned me about gossip and rumours. She told me if I had visited her at her home, her neighbours and relatives would have suspected that she had found a lover or a man to marry her. They would have built a ‘reality’ on that assumption as part of the village narrative.



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Features

‘Proud to be young’ – Beauty queen, lawyer and Botswana’s youngest cabinet minister

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Lesego Chombo‘s enthusiasm for life is as infectious as her achievements are impressive: she has won the Miss Botswana 2022 and Miss World Africa 2024 crowns, is a working lawyer, has set up her own charitable foundation – and made history in November, becoming Botswana’s youngest cabinet minister.

She was just 26 years old at the time – and had clearly impressed Botswana’s incoming President Duma Boko, whose Umbrella for Democratic Change (UDC) had just won a landslide, ousting the party that had governed for 58 years.

It was a seismic shift in the politics of the diamond-rich southern African nation – and Boko, a 55-year-old Harvard-trained lawyer, hit the ground running.

His main focus, he said, was fixing an economy too reliant on diamonds, telling the BBC ahead of his innauguration that he wanted young people to be the solution – “to become entrepreneurs, employ themselves and employ others”.

Key to this was finding a suitable ambassador – and Chombo was clearly it: a young woman already committed to various causes.

He made her minister of youth and gender.

“I’ve never been more proud to be young,” she told the BBC at the ministry’s headquarters in the capital, Gaborone.

“I’m a young person living in Botswana, passionate about youth development, gender equality, but also so passionate about the development of children.”

The beauty queen did not campaign to be an MP – she is what is called a specially elected member of parliament – and is now one of just six female MPs in the 69-member National Assembly.

Chombo said becoming an MP and then minister came as a complete surprise to her.

“I got appointed by a president who had never met me,” she said.

“Miss World and the journey that I thought I was supposed to pursue as my final destination was only the platform through which I would be seen for this very role.”

It was her crowning as Miss Botswana in 2022 that raised her profile and enabled her to campaign for social change, while trying to inspire other young women.

It also gave her the opportunity to set up the Lesego Chombo Foundation, which focuses on supporting disadvantaged youngsters and their parents in rural areas – and which she is still involved with, its projects funded by corporate companies and others.

“We strive to have a world where we feel seen and heard and represented. I’m very thrilled that I happen to be the very essence of that representation,” she said.

Lesego Chombo/Instagram Lesego Chombo in a black legal gown and white collar. Wearing red lipstick, she is seated on a bench with others in a courtroom and  is looking to the side - not at the camera.
Lesego Chombo, now 27, is an associate at a law firm in Gaborone [BBC]

As she prepared for last year’s Miss World pageant, she said: “I really put myself in the zone of service. I really channelled it for this big crown.”

Now in political office, she is aware of the expectations placed on her in a country where approximately 60% of the population is below 35 years.

It also has a high level of unemployment – 28%, which is even higher for young people and women who have limited economic opportunities and battle systemic corruption.

Chombo said this was something she was determined to change: “Currently in Botswana, the rates of unemployment are so high.

“But it’s not just the rate of unemployment, it’s also just the sphere of youth development.

“It’s lacking, and so my desire is to create an ecosystem, an environment, a society, an economy in which youth can thrive.”

Chombo said her plan was to develop a comprehensive system that nurtured youth-led initiatives, strengthened entrepreneurship and ensured young people had a seat at the table when decisions were being made.

With Botswana’s anti-corruption policy undergoing a rigorous review, she said this would ensure that quotas for young entrepreneurs – when state departments and agencies put out tenders for goods and services – were actually reached.

The government has begun a 10-month forensic audit of government spending that will include 30 state-owned enterprises.

Indeed President Boko is intent on cracking down on corruption, seeing this as a way to bolter investor confidence and diversify the economy – something his deputy has been seeking to do on recent trips to the United Arab Emirates (UAE) and Switzerland.

And a key deal has now been secured with UAE-based CCI Global, a provider of business process outsourcing, to open a hub in Botswana.

While youth development is a central pillar of her work, gender equity also remains close to her heart.

Her short time in office has coincided with a growing outcry over gender-based violence.

According to a United Nations Population Fund (UNFPA) report, over 67% of women in Botswana have experienced abuse, more than double the global average.

“It hurts to know that it could be me next,” she admitted.

A month into her appointment, she was criticised for voting against an opposition motion in parliament to create “peace desks” at police stations and magistrate courts to quickly deal with victims.

At the time she said such provisions already existed within the law and what was needed was more public awareness.

This was followed in January by a police report noting that at least 100 women had been raped and another 10 murdered during the festive season – this caused public outrage with many lashing out at her on social media over the issue.

The minister reiterated – on several occasions, including before parliament in March – that Botswana had many laws and strategies in place and what was important was to ensure these they were actually applied.

But she told the BBC the government would be pushing for the implementation of a Gender-Based Violence Act, aimed at closing legal loopholes that have long hindered justice for survivors.

She said she was also advocating a more holistic approach, involving the ministries of health, education and local government.

“We want curriculums that promote gender equity from a young age,” Chombo said.

“We want to teach children what gender-based violence is and how to prevent it.

“It will boil down to inclusion of teaching gender equity at home, how parents behave around their children, how they model good behaviour.”

Lesego Chombo/Instagram Lesego Chombo  in a blue suit with a Miss World Africa sash bhold the hands of young girls
Lesego Chombo has used her fame to push her projects for social change – focusing on young people [BBC]

She has also been vocal about the need to address issues affecting men, particularly around mental health and positive masculinity, encouraging chiefs “to ensure that our patriarchal culture is not actively perpetuating gender violence”.

“I hear a lot of people say: ‘Why do you speak of women more than men?’

“It’s because as it stands in society, women are mostly prejudiced [against].

“But when we speak of gender equality, we’re saying that it should be applied equally for everyone. But what we strive for is gender equity.”

Chombo, who studied law at the University of Botswana, said she was thankful to her mother and other strong women for inspiring her – saying that women had to work “10 times harder” to succeed.

“[My mother] has managed to create an environment for me to thrive. And growing up, I got to realise that it’s not an easy thing.

“As women, we face so many pressures: ‘A woman cannot do this. A woman can’t do that. A woman can’t be young and in leadership.’ I’m currently facing that.”

She also credited Julia Morley, the CEO of Miss World, for helping her: “She has managed to create a legacy of what we call beauty with a purpose for so many young girls across the world.

“She has just inspired us so deeply to take up social responsibility.”

Chombo is serious about this. The beauty queen-cum-lawyer-cum-minister knows she has made history – but is also aware that her real work has only just begun.

“Impact. Tangible impact. That’s what success would look like to me,” she said.

“I want to look back and see that it is there and it is sustainable. That when I leave, someone else is able to carry it through.”

[BBC]

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Pope Leo XIV – The Second Pope from the Americas

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Cardinal Robert Francis Prevost is Pope Leo XIV

The conclave of 133 Cardinals, 108 of whom were appointed by the late Pope Francis from far flung parts of the world, needed only four rounds of secret ballot to swiftly settle on Cardinal Robert Francis Prevost as the new Pope. They could not have decided on a worthier successor to Pope Francis. The Chicago-born Prevost served as a lifelong missionary in Peru. Pope Francis made Prevost the Bishop of Chiclayo in Peru in 2015, and elevated him to the College of Cardinals eight years later in 2023. He was concurrently appointed as the Prefect of the Dicastery for Bishops, an influential position that looks after the appointment and guidance of Catholic Bishops everywhere.

This past February, the late Pope inducted Cardinal Prevost into the exclusive order of Cardinal Bishops. To Vatican insiders, this was a clear sign of “papal trust and favour” even though the two men of the cloth were not seen as always agreeing on everything.

Americans are lapping it up as the first selection of an American pope in history. Pope Bobby from Chicago. But an early news release from the Vatican would seem to have called Prevost the Second Pope from the Americas. It is Cardinal Prevost’s US-Peruvian dual national status that may have found a strong group of 18 cardinals from Latin America emerging as early supporters and facilitating the quick coalescing to achieve the required support of two-thirds of the cardinals.

The current diversity of the College would have certainly helped and many of the Cardinals apparently saw Prevost as one who would continue the legacy of Francis while reaching out to others who were not wholly inspired by the late pontiff. The new Pope demonstrated both continuity with Francis and a throwback to tradition in his first formal appearance, prayer and blessing from the balcony of St. Peter’s Basilica.

Unlike Francis who preferred the plain cassock, Prevost wore the traditional cape and the richly embroidered stole. He referred to his predecessor with genuine affection and respect and echoed Francis’ mission for “building bridges” in a world whose make up ought to be that of “one people.” More telling of the course of the new papacy is Prevost’s selection of Leo as the papal name and becoming Pope Leo XIV. More than 125 years after the last Leo, Pope Leo XIII (1810-1903) who was pontiff from 1878 to 1903 in a long and consequential papacy.

Two weeks ago, in my obituary to Pope Francis, I referred to Rerum Novarum (Rights and Duties of Capital and Labour), the celebrated 1891 encyclical of Pope Leo III. It became the first book of Catholic teaching on social issues. I briefly compared Rerum Novarum to Pope Franci’s 2020 encyclical, “Fratelli Tutti,” (Fraternity and Social Friendship). With the new pope becoming Pope Leo XIV, the new papacy offers the prospect for a new synthesis between the Church’s early teachings on social policy and the tumults of the contemporary world.

Pope Leo or Pope Bobby

Robert Francis Prevost was born in Chicago, in 1955, to parents of Italian, French and Spanish roots. He studied in a high school run by Augustinian priests belong to the Order of St. Augustine, one of the older religious orders in the Church founded by Pope Innocent IV in 1244, and named after the great Saint Augustine (354-430), an intellectual Berber from North Africa and later the celebrated Bishop of Hippo. Prevost went to Villanova University near Philadelphia and obtained a degree in mathematics in 1977. From there, he answered his calling, joined the Catholic Theological Union, an Augustinian seminary in Chicago, for religious studies and ordination as priest in 1981. Prevost became the first CTU alumnus to become Cardinal, and now he is the first Augustinian Pope in Church history. After Francis, the first Jesuit Pope.

At CTU, Prevost earned his degree in Master of Divinity and completed his Doctorate in Canon Law in Rome, at the Dominican University of St. Thomas Aquinas. It was the Augustinian Order that took Prevost to Peru as a missionary, and he has since shuttled between Peru and Chicago. His clerical vocation has combined missionary work, academic stints and administrative roles, including at one point being the head (Prior General) of the worldwide Augustinian Order with headquarters in Rome. As a Bishop in Peru, he won praise as “a moderating influence” between the squabbling factions of Peruvian Bishops who are divided between Liberation Theology, on the left, and Opus Dei, on the right.

Both in Peru and in Chicago, Prevost came under criticism for not acting strongly enough against priests accused of sexual abuse of children, but in both instances he was found to have acted properly by independent parties. Prevost also headed a successful diocesan commission for child protection in Chiclayo, Peru. As Cardinal, Prevost was also considered to be somewhat of an unknown quantity on the internally vexing issues of the church, viz., the ordination of women as deacons or priests, accepting same-sex unions, or allowing the Latin Mass. This may have diluted potential opposition to him by conservative cardinals. As a Pope from Latin America, Francis went farther than any of his predecessors. Given his dual US-Mexican status and experience, the new pope might go even further than Francis.

Outside of the Church, the College of Cardinals may have wanted to project both a missionary and an apostle for the faith, on the one hand, and a world statesman to speak to the secular issues of humanity, on the other. In selecting an American born cardinal as pope, the Vatican might be sending a message to both the church and the state of the United States of America. The new Pope will bring an alternative voice to debates in America over the rights of immigrants and their denial including deportation.

He could also be an antidote to the politically conservative sections of the American Church as well as the growing contingent of Trump’s MAGA Catholics, including some of the Supreme Court justices. Trump has welcomed the selection of an American Pope as “a great honour to the country.” His predecessors, Biden, Obama, Bush and Clinton have been more fulsome in their praises and their wishes for the new papacy. Regardless of politics, to many Americans the new pope could just be their Pope Bobby.

by Rajan Philips

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The NPP keeps winning, India and Pakistan keep fighting

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More revealing than the results of the local government elections are the political reactions to them. There are as many interpretations of the LG election results as there are political pundits constantly looking to chip away at the still budding NPP’s political goodwill. More disturbing than any other world news is the flashpoint on the subcontinent with India and Pakistan seemingly spoiling for yet another border fight between them. For now, each side would seem to have served its military purpose and claimed victory. But belligerent rhetoric continues at the political level and in the social media that now includes the online expansion of the once stoic print medium.

The continuing rhetoric, including India’s for-now largely rhetorical threat to dam the downstream flow of the Indus waters to Pakistan, means that tensions in the subcontinent are not going to ease any time soon. With the current political changes in Bangladesh souring the relationship between Dhaka and Delhi, India is now flanked east and west by recalcitrant neighbours. The landlocked Himalayan countries aside, Sri Lanka might be India’s only friend now in South Asia. Sri Lanka can comfortably sit on the fence, to borrow Jawaharlal Nehru’s felicitous phrase, mind its own business and grow its exports, while avoiding the fruitless diplomatic forays of the 1960s and the non-alignment rhetoric of the 1970s.

Who won the LG Elections?

The answer depends on who is replying. So, here’s mine among several others. One regular commentator in an English newspaper admitted to harbouring reservations that the election of an NPP government may have taken Sri Lanka to seeing the last of a free and fair election in the country. So, with great relief he announced that regardless of the election results the NPP had “passed with flying colours” the test of the “commitment to multiparty democracy”. Not at all funnily, the commentator also asserted that his reservations were “not an unfounded fear, as the experience in many countries, where political fundamentalists or the militant left had won national power, has almost uniformly revealed.”

That in fact flies in face of history of many countries where electoral democracy has been threatened by political fundamentalists of a different kind or militants of the other hand. The darkest current example is of course the US, where an elected president is unabashedly trying to upend the oldest constitutional democracy in the world. Until the Supreme Court put an end to it India’s central governments, especially when Indira Gandhi was Prime Minister, frequently ran roughshod over the functioning of electoral democracy at the state level. Mrs. Gandhi infamously tried that even at the centre by imposing Emergency Rule in 1975.

In Sri Lanka, Prime Minister Sirimavo Bandaranaike, President Jayewardene and President Ranil Wickremesinghe have used different methods to postpone or cancel elections. As for fairness and freeness of elections, it is the (parliamentary) political Left in Sri Lanka that has been their most consistent guardians from the two national elections and the infamous Dedigama by-election before independence, to every election held after independence. It has also been the hallmark of the Sri Lankan Left not to challenge an election result in court.

The JVP emerged as the antithesis to parliamentary democracy, but over the last 20 years it has mellowed, evolved and expanded as the NPP into a practitioner of parliamentary democracy. The JVP’s violence is past, and no one has accused the JVP/NPP of resorting to violence, corruption, vote-purchasing, or vote-impersonation to achieve electoral wins. It is not the best in every political aspect, but it is certainly far better in many aspects than every other political party. And at a time when politics is quite turbulent in many countries including our three large neighbours, Sri Lanka is quite even-keeled. While the people and the voters of Sri Lanka deserve a ton of credit for Sri Lanka’s even-keeled status at present, the NPP government also deserves due credit, perhaps far more than any of its predecessors this century.

Apart from giving credit to the NPP government for not subverting elections and for facilitating political stability, let us also look at some of the interpretive questions that have been raised about the results of the LG elections. There is a hugely feigned surprise that the NPP fell far short of the 61.56% vote share it got in the 2024 parliamentary election and dropping to 43.76% in Tuesday’s LG election. What is conveniently unmentioned is that the voter turnout also fell from 69% in the parliamentary election to 62% in the LG election. In the September 2024 presidential election, the voter turnout was a high 79% and President AKD polled 42.31%.

A parallel take on the election is to compare the results this week and those of the February 2018 LG election that was won by the newly minted SLPP. The point that is emphasized is that the SLPP won that election from the opposition while the NPP fought the recent election with all the resources of the state at its disposal. The fact is also that the UNP and the SLFP then in an unholy tandem government fought the 2018 LG election with all the state resources they could muster and still came up woefully short.

That might be beside the point, but the real point is that the voter turnout in that election was a high 80% and the SLPP polled 40.47% (not 44.6% as mistakenly noted by some), the UNP 29.42% and the SLFP 12.1%. The still more relevant point is also that the NPP polled 5.75% in the 2018 LG election and is now at 43.76% in 2025, while the SLPP has slid from 40.47% in 2018 to a paltry 9.19% in 2025. The combined SJB (21.69%) and UNP (4.69%) vote total share of 26.38% is also lower than the 29.42% share that the then undivided UNP managed in 2018.

In terms of seats captured, between 2018 and 2025 the NPP ballooned from 434 seats to 3,927 seats while the SLPP has shrunk from 3,436 seats to 742 seats, while the SJB that was unborn in 2018 has managed to win 1,767 seats in 2025. The SLPP won 231 Councils in 2018 and has zero councils now, while the NPP has grown from zero Councils in 2018 to winning 265 Councils now, although it is not having absolute majority of the seats in all the Councils where it has won the largest number of seats. The SJB with 14 Councils is actually placed third after the ITAK with 35 Councils, but only 377 seats and 3% of the total vote. The abnormality is the manifestation of the relative territorial advantage of the ITAK, which is also more illusive than of any practical benefit.

Who Lost in the North & East?

The LG electoral map displayed by Ada Derana (and copied here) is splashed up by just two colours: the ITAK’s purple bordering the northeast coastline and bulging into the Kilinochchi and Mullaitivu districts, while the rest of the island is a mass of NPP red, with sprinklings of SJB yellow here and there including Mannar.

Much has been made of ITAK’s return to electoral supremacy in the north and east, reversing the NPP’s landslide success in the November parliamentary election. It has also been suggested that inasmuch as the NPP government and President AKD personally invested heavily in their campaign in the two provinces, the results are a repudiation of their efforts to woo the Tamils and expand the NPP base in the North and East. I for one see the results quite differently.

Of the five northern districts, the ITAK swept three – Jaffna, Kilinochchi and Mullaitivu, but the NPP came second in all three of them. The NPP also came first in both Mannar, which was actually a three-way split between the NPP, SJB and the ITAK; as well as Vavuniya, where the NPP and the SJB shared the spoils leaving the ITAK to hold on to the Vavuniya Urban Council only. In the Eastern Province, NPP won Trincomalee and Ampara, while the ITAK held on to Batticaloa – the only district that the NPP lost in the parliamentary election. So, it is more even-stevens than repudiation of any kind.

There are two other aspects to the northeast results. The pre-election writeups in the Tamil universe focused more on the challenge to the ITAK from the other Tamil parties than its contest with the NPP. Specifically, parties and alliances involving the ACTC and DTNA were expected to outperform the ITAK and even challenge the latter’s leadership in Tamil politics. Whether he was being set up as a strawman or not, the LG elections were fancied to propel Gajendrakumar Ponnambalam as the next Tamil leader filling the void left by the late R. Sampanthan. Those expectations have been frustrated by the election results. The ITAK is still the ‘accredited’ (AJ Wilson’s term) Tamil political party, and it has put its detractors in their place. As well, the ITAK may find it more congenial to work with the NPP than collaborate with its Tamil competitors.

What is remarkable at the national level is that the NPP is the first political party in Sri Lanka’s history to systematically try to establish itself spatially and socially, in every part of the country and among all sections of its people, and it is now showing some consistent rewards for its efforts. What the Local Government electoral map is showing is that the NPP came first in all the red areas and second in all the purple as well as yellow areas. That is something that should be celebrated and not cavilled at as repudiation in the North and East.

What is also noteworthy at the national level is the disarray of the opposition parties in comparison to the political discipline shown by the NPP. Going forward, the NPP must hasten to add tangible results that are commensurate with the people’s goodwill that it continues to command. In the absence of an effective opposition, the government may want to consider setting up its own sounding boards of independent people to provide criticisms and suggestions on the performance of individual ministers and the government as a whole. Perhaps the current system of parliamentary committees could be used to provide forums for consistent public interventions. Without a mechanism for public feedback and responsive changes the government may lose itself in the intoxication of its own rhetoric. The NPP could and should do better. And the country deserves even better.

by Rajan Philips

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