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Jaffna cricket stadium, sportive nationalism and democratisation of sports

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President Anura Kumara Dissanayake recently launched the construction of the Jaffna International Cricket Stadium, part of a plan to develop a world-class Sports City. The 40,000-seat venue will host international matches

The launch of a cricket stadium in Jaffna, in early September, according to the government is a significant moment for cricket in Sri Lanka, regional development in Jaffna, as well as ethnic reconciliation.President Anura Kumara Dissanayake, who was at the ceremony, pointed out that it was a major investment, not only in cricket, but for regional development through tourism, positioning Jaffna as a tourist destination.

The SLC (Sri Lanka Cricket) treasurer shared how the Jaffna Sports City project had been considered a much-needed investment to generate revenues, as the SLC faced declining revenues from media rights and ICC (International Cricket Council) and ACC (Asian Cricket Council) membership disbursements. So, this is mainly about profits rather than the development of sports in local communities.

Sports stadiums as regional development

The argument for stadiums is that it can generate jobs and increase tourism. It is also considered community asset (a public good) that can be used for various events beyond sports, such as musical concerts, religious gatherings, or political events.

While construction phase can sometimes result in a temporary boost to the local economy, underutilised sports stadiums are a common feature in most countries in the Global South. The international standard Sugathadasa swimming complex is an example of this underutilisation. Most cricket stadiums in Sri Lanka are underutilised, because the local communities cannot afford the costs. Moreover, cricket stadiums are specific playing fields, which are difficult to convert to multi-sport venues due to their large, non-rectangular field dimensions.

Nevertheless, the Jaffna cricket stadium project in Mandaitivu Island also includes plans for a multi sports complex, with other sports facilities as well as a sports academy, apartments, hotels, hostels and other facilities. Since this will be administered by SLC, it will seek profits from the use of facilities.

Contrary to the depiction of Mandaitivu Island as a ‘wasteland’, this area consists of a high-value mangrove ecosystem, along with flora and fauna, including numerous migratory bird species and butterflies and moths. Efforts towards sustainable ecotourism and conservation are ongoing, but this cricket stadium is considered a serious threat to this fragile ecosystem. So, the notion of an international cricket stadium as a trigger for regional ‘development’ is a spurious rationale, which links with an “evangelical sports” discourse.

Evangelical sports discourse

The dominant sports ideology is one of “evangelical sports”, which assume an inherent goodness of sports. It locates sports as a sacred, cultural activity, external to the profanity of everyday life itself. Somewhat similar to religion, sports provide means of escape, a sense of community and belonging, involving rituals and devotion, while fostering heroic (divine) figures and symbolic relics.

Evangelical sports discourse represents sports as a carrier of “good news,” with promises of salvation, redemption and liberation.

President Dissanayake highlighted that cricket was the only “good news” provider, when most of the international news about the country was about the civil war, the economic collapse and corruption.

A minor omission in this statement is that the SLC is also implicated, at various times, of corruption, financial mismanagement and match-fixing allegations. In August 2023, with the revelation of SLC corruption, spending SLC funds on family and friends to watch the T20 World Cup in Australia, it was Anura Kumara who said, “What we need is an audit on the SLC board. The SLC board today is occupied by a bunch of arrogant persons who are beyond the control of all known regulatory mechanisms.” Fast forward to 2025, those same “arrogant persons” are still in charge.

The framing of sports as a carrier of “good news”, illustrates the “common sense” ideology of “evangelical sports” reproduced by a range of actors across globally connected sports markets, such as corporations, governments, media, global institutions of sports governance, national sports associations, and civil society organisations. Most sports workers (athletes, coaches, trainers, officials) have internalised this evangelical ideology, which tolerates and often propagate the contradictions of sports.

Of course, there is some element of truth in the “goodness” of sports. However, what is missing is under what conditions (institutional, structural, communal and individual conditions) can we nurture these progressive, life enhancing features of sports.

When sports are driven by interests of profits and authoritarian (heterosexist and ethno-nationalist) patriarchal men in power can sports contribute to cultural flourishing? By engaging in these romanticised sporting pleasures, how are we complicit in reproducing undemocratic sports cultures, that foster all the corruption, bullying, abuse, exploitation and violence within sports.

Stadium as a symbol of sportive nationalism

The stadium is a symbol of “sportive nationalism, a social phenomenon, that fosters a sense of belonging to an “imagined community” of fellow citizens who are bound by shared national symbols and stories. The production of desire within “sportive nationalism” links personal enjoyment in sportive rituals to a national identity, which is often based on an invented national community.

The production of an idealised sense of collective belonging through sports is central for sporting mega events, such as the cricket world cup, which is mainly about profits. Driven by an oligopoly of global media, and techno-feudal internet landlords, this branding of “nation”, amplify narratives of sacrifice and achievement that combine with notion of national identity, unity and harmony.

These fleeting moments of ‘collective effervescence’ depend on a process of mystification and a misrecognition of the underlying reality of sports, as well as the actual struggle for nationhood within multi-ethnic and multi-religious communities.

Most athletes are engaged in forms of bonded labour, sustained by a paternalistic authoritarian culture. These cultures of domination and submission are often rationalised within a myth of sacred Guru-Shishya cultures.

The dominant sports culture is hostile towards any sense of athlete’s rights. This lack of dignity illustrates an oppressive sports culture, which also contributes to a high turnover of athletes as well as the exclusion of a majority of young people from participating in sports. Meanwhile, girls and women athletes are engaged in on-going struggles against patriarchal structures of sexual harassment, abuse and exploitation.

Sportive nationalism not only ignores these internal inequalities, oppressions and marginalisations, but also the integration of local sports with other nation-states. The 1996 World Cup Winning Sri Lankan cricket team was coached by an Australian (with Sri Lankan links). A key actor in the reproduction of sportive nationalism is the sports media.

Sports media

The sports media plays a key role this market driven sports culture. The SLC ‘s profits are mainly through media sponsorship contracts. In 2022, SLC’s total income was Rs. 17.5 billion, with a net profit of Rs. 6.3 billion, and in 2023, the net profit doubled to Rs. 12.1 billion. Media sponsorship is a segment within their overall revenue, which also includes ICC disbursements (Rs 5.85 billion in 2023).* The budget for the Ministry of Sports in 2023 was Rs. 4.2 billion, the allocation in 2025 was around 12 billion.

Most journalist suppress negative sports stories, such as corruption, sexual harassment, and violence, because of retaliation, such as losing access to reporting. Censorship and self-censorship, are at the core of sports journalism. The suffering of sports producers and spectators are less important than the reporting of results and evangelical stories.

For instance, The Papare is a content arm and media network owned by Dialog Axiata PLC, which is a major telecommunications and media Transnational corporation based in Malaysia. Dialogue is a major sponsor of sports as well as key manufacturer of sportive nationalism and evangelical sports narratives. Meanwhile, it is important to recognise how the “sportive nationalism” is also entrenched with the military.

Sports and military

The military not only provides security at major sporting venues, but is the main source of employment for most elite athletes, as well as, an active participant in sports, such as cricket, athletics, basketball, volleyball, boxing, and rugby. There are also military officials who are heading sports bodies. Jaffna Security Forces Commander Major General Manada Yahampath is also the president of the Sri Lanka Aquatic Sports Union (SLASU).

This link between military and sports also fosters authoritarian hyper-masculine sports cultures that reinforce master-servant (command and obey) relations, which enable multiple forms of corruption, abuse, harassment, and violence.

Sports associations coordinating various sports thrive not on transparency, accountability or democracy, but on relationships of patronage. These associations, linked with regional and global institutions, are sustained by oligarchies, and mutually protecting networks of (mostly) men in power.

The presence of the military is a major concern for the Tamil and Muslim communities in Jaffna. Meanwhile, just a few kilometres away from the cricket stadium is the Chemmani mass grave site. Recognising the military-sports dynamic is often missed in the dominant sports narrative that maintains authoritarian as well as mediocre sports cultures.

Democratisation of sports

In August 2025, the Sports Minister dissolved the governing bodies of three major sports, athletics, table tennis and gymnastics. These association are to make necessary constitutional reforms and hold new elections. The intervention through “interim committees” is an on-going process of sports “reforms”, that reproduce sports oligarchies with little impact on actual structures of the sports institutions.

Despite the evangelic sports rhetoric of the NPP at the opening the Jaffna cricket stadium, there is a real need to encourage a conversation on transforming authoritarian masculine (boys club) sports cultures, entrenched in nepotism, waste and corruption.

Sports development through cricket stadiums must accompany changes in sports governance. Who gets to participate in the decision-making process regarding sports?

The democratisation of sports associations based on transparency and accountability as key principles is about re-imagining a public-driven sports culture. This demands critical debates in multiple forums, foregrounding how to transform entrenched patriarchal (heterosexist) ethno-nationalist authoritarian tendencies towards more egalitarian democratic sports cultures.

*https://www.sundaytimes.lk/240901/sports/slc-endure-mixed-fortunes-in-finances-during-2023-569953.html

by Janaka Biyanwila
(1996 Atlanta Olympics Springboard diver;
Author of Sports in the Global South,
Work, Play and Resistance, (2010) Springer, UK)



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Opinion

‘Outpost of Empire’

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Review

by Colleen Figg, Editor
and Reviewer – Amazon, New Voices Publishing

“Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing, that someone else will always pay the price.”

Shavindra Fernando’s Outpost of Empire is a political novel set in the fictional country of Lackadasia. At its heart is a strong idea: an exploration of world politics, terrorism and the ways in which powerful countries manipulate smaller ones. Fernando is clearly writing about political issues that matter deeply to him.

The names immediately establish the book’s satirical character. Lackadasia, Burgherbugaria and the various Klowns suggest a world in which the people and places are exaggerated, but the issues beneath the exaggeration are recognisable. The playful language allows Fernando to approach terrorism, religious conflict and political corruption from an unusual angle.

Henry Stockwell is a central character: an ambassador who arrives in Lackadasia presenting himself as a friend of the country. He believes he understands how power works and treats the country, its politicians and its people as pawns on his personal chessboard. In his arrogance, he never doubts that he controls events rather than being controlled by them. This confidence makes him a compelling figure and in him, we explore the workings of political influence and the potential traps contained therein.

As the story develops, Fernando reveals a political world where causes are adopted when they are useful, people are exploited and discarded, and the truth becomes whatever those in power need it to be. Ordinary people suffer the consequences of decisions made far beyond their reach or knowledge, while those making those decisions continue to justify their actions. Even the people who help keep this world running may not be as important or as safe as they imagine.

Stockwell brings this idea into focus. He recognises corruption in others and willingly takes part in it himself, yet he cannot see that he might also suffer its consequences. Ultimately, he thinks his position will keep him safe. He is intelligent enough to understand the game, but not insightful enough to grasp the limits of his place within it. This blindness gives the novel a strong sense of irony.

The satirical approach gives Fernando room to criticise political hypocrisy without turning the novel into a direct political argument. By using fictional countries and exaggerated names, he creates some distance from specific governments and events while still making the larger targets of the book clear. The humour does not take away from the seriousness of the subject; instead, it makes the cruelty and self-interest beneath the political performance stand out more sharply.

Near the end, Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing that someone else will always pay the price.

I came away feeling that Outpost of Empire is a valuable and thought-provoking book, particularly in today’s political and social climate. It has a distinctive voice, and the questions it raises about power, responsibility and foreign interference remain relevant far beyond the fictional borders of Lackadasia.
About the Author

Shavindra Fernando has worked as a reporter. He read English & Classics at the University of Peradeniya in Sri Lanka, and took International Relations & Ethnic Politics as a Reuter Fellow at the University of Oxford in England. The Vague Poetess (1999)was his first novel.

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Opinion

Speaker’s dilemma

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The Opposition, in its wisdom (or perhaps stupidity), has submitted yet another No-Confidence Motion (NCM) against the Speaker of Parliament. Perhaps it hopes to score some brownie points in the eyes of the public, which is hardly indifferent to such developments. Yet, knowing full well that the motion is unlikely to succeed, the exercise may well prove futile — akin to banging one’s head against a solid rock.

Nevertheless, the nearly fifty allegations levelled against the Speaker, whether justified or mere mudslinging, cannot simply be brushed aside. Such allegations may well have a bearing on the individual concerned, particularly where it matters most — his conscience — and few would dispute that possibility.

From a protocol standpoint, the Speaker occupies one of the highest positions in the country, ranking third in the hierarchy of state. He consequently belongs to the uppermost echelons of public life, with acquaintances and associates extending across a wide spectrum of society, including diplomats and other distinguished personalities. Such a position carries with it not merely prestige and privilege, but also an onerous responsibility to uphold the dignity and integrity of the office.

As the guardian of Parliament, the Speaker is expected to maintain standards of conduct, impartiality and discipline that are beyond reproach.

Whether the allegations are justifiable or not may be of little consequence to members of the ruling party, who will undoubtedly defend their colleague to the hilt. Nevertheless, the stigma arising from such allegations may prove difficult to erase, particularly in the eyes of his family, close associates and, ultimately, the voters who placed their trust in him. Of course, it is common knowledge that politics can be a dirty game and that, as Lord Acton famously observed, “power tends to corrupt, and absolute power corrupts absolutely.”

Yet, nothing could be more devastating than a person losing his own soul in the process. On the one hand, stepping down could be construed as an admission of responsibility for the allegations levelled against him. On the other, allowing the No-Confidence Motion (NCM) to proceed could expose him to further public scrutiny and potentially inflict lasting damage on his character, dignity and reputation. Thus, he finds himself caught between two unenviable choices, each carrying consequences that may extend far beyond the immediate political fallout.

The Speaker is therefore confronted with a classic Hobson’s choice, with neither option likely to be without consequences. After all, in politics, there are no permanent friends or enemies—only permanent interests.

WILLIAM

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Opinion

How long can Sri Lanka remain silent on its demographic crisis?

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I write this with a sense of profound disappointment, rather than as a critic of the government or any individual public official. For several months, I have been drawing public attention to what I consider one of the most serious long-term challenges facing Sri Lanka—the country’s rapidly changing demographic structure, declining fertility, population ageing and the consequent contraction of the working-age population.

I have written several articles on this subject, believing that informed public discussion could encourage policymakers, academics and relevant institutions to examine the issue before its consequences become irreversible. I went a further step by addressing a detailed letter to the President on 28 August 2026, seeking consideration of a National Demographic Action Plan.

That letter was not merely an expression of concern. It contained practical proposals: long-term demographic projections, assessment of the consequences for labour supply and productivity, examination of declining fertility and delayed family formation, reassessment of education and employment policies, consideration of migration, and the establishment of continuous demographic monitoring.

I deliberately addressed the matter to the highest level because demographic change is not the responsibility of one ministry. It cuts across Finance and Planning, Education, Labour, Health, Higher Education, migration, social protection and national human-resource planning.

Yet, after sending that registered letter, I have not even received an acknowledgement.

This is what troubles me most. I fully appreciate that government has numerous urgent problems to address. Economic recovery, disaster management, employment, education and many other immediate concerns understandably demand attention. But demographic change is different. It operates slowly, almost silently, while steadily narrowing the choices available to future governments.

By the time the shortage of workers, accelerated ageing, increased dependency and the economic consequences of very low fertility become impossible to ignore, remedial action may be enormously more difficult and expensive. What is equally disappointing is the apparent silence of the institutions that should be at the centre of this discussion.

The latest Census has provided the country with an invaluable body of demographic evidence. My own published work has attempted to connect those findings with national development, productivity, education, employment and human-resource planning. On the top of these endeavours, I have seen voluminous articles written by Professor Manori Weerathunga, of the Population Department of the Colombo University, President Population Association of Sri Lanka, and Director Centre for Ageing Studies of University of Colombo. Yet I have seen little evidence of a visible national policy response from the relevant planning and statistical authorities.

Given the multiplicity of the roles and the credentials she possesses, I would strongly urge her to take the bull by the horns and formulate a draft national demographic policy with the expertise of the demographic scientists. This task cannot be delegated to the SLAS or Planning panjandrums. The government should seriously think why the thinktanks are abdicating their mandatory responsibilities and playing a passive role when the country is confronted with burning issues. Are there any sinister plans by disgruntled senior officers to derail the development plans is the question that begs an answer? Alternatively, the government should seriously enlist the support of the IMF or the World Bank, before the demographic bomb explodes!

Are we treating the Census merely as a statistical exercise, rather than as an early-warning the system for national planning? This question deserves a public answer.

I went even further by writing on “Educational Delays, Biological Clock and Sri Lanka’s Fertility Crisis.” My purpose was not to blame the education authorities. I sought to draw attention to the possibility that prolonged delays in university education, examinations, admissions and graduation may interact with delayed family formation and the biological realities of childbearing. I had hoped that this would stimulate examination by the Education sector and other relevant stakeholders.

Unfortunately, I have yet to see any meaningful response. My concern is therefore not whether my own articles have been acknowledged. That is completely irrelevant. The issue is whether the substantive national questions raised in those articles are being examined by anyone in authority.

A citizen who spends considerable time studying a national problem, writing about it publicly and then submitting a constructive proposal to Government should not necessarily expect agreement. But surely an acknowledgement—or better still, a response indicating that the matter is being examined—is not too much to expect.

There is also another dimension which I recently highlighted in discussing Sri Lanka’s transition from an “Age of Longevity” towards an “Age of Experience”. Sri Lanka is simultaneously facing a shrinking younger workforce and an expanding reservoir of older citizens possessing decades of professional and institutional experience.

The demographic challenge, therefore, should not be viewed only through the lenses of pensions, healthcare and elderly care. The country must also ask how the accumulated knowledge, expertise and institutional memory of its experienced citizens can be mobilised for national development.

This is precisely why I find the present silence so difficult to understand. I have no personal or political agenda. I have spent decades working in human resources, productivity and management specialist, and I have chosen in the later stage of my professional life to devote my writing to contemporary national issues which I believe deserve national attention.

Perhaps my concerns are misplaced. Perhaps the government already has a comprehensive demographic strategy under preparation. The relevant institutions have already initiated studies that are not yet public.

If that is the case, I would be delighted to be proved wrong. But if no such comprehensive process exists, then I respectfully ask: how much longer can Sri Lanka afford to remain silent?

The demographic clock does not stop while governments deliberate.

My appeal is therefore not for recognition of my efforts. It is for recognition of the problem. I hope the relevant authorities will prove that the silence I have encountered is not indifference, but merely the silence before meaningful action.

Sri Lanka cannot afford to discover, ten or twenty years from now, that the warnings were visible, the evidence was available, the proposals were made—and nobody acted.

The time to respond to the demographic crisis is now, while choices still remain.

Over to you, the President, the Prime Minister, the Minister of Finance and National Planning, Vice Chancellor of Colombo, Director General of Census and Statistics.

Athula Ranasinghe

Productivity Specialist and Management Consultant

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