Opinion
Nalin de Silva, his world and our worlds
It is hard to think of any Sri Lankan academic who has been vilified the way Nalin Kumar De Silva was. Nalin was not averse to calling out his ideological opponents and not in very polite terms either, but all those epithets essentially boiled down to ‘Pawns of the West,’ nothing more. He was, on the other hand, called racist, chauvinist and warmonger. Some, who obviously were clueless about ‘nation’ would call him ‘nationalist’ as though that was some kind of four-letter word.
There were others who referred to Nalin and his ideological comrade Gunadasa Amarasekera as ‘native intellectuals.’ They probably didn’t understand the word ‘intellect’ and its derivatives. I believe it was Nalin or maybe it was Gunadasa who observed that the term implied ‘international intellectuals.’ Perhaps those who called them ‘native intellectuals’ did so to confer upon themselves the tag ‘international intellectual’ but the very use of the term disqualified them, obviously. Pawns they were and are, Nalin believed.
The more informed, less threatened and less malicious referred to him as one of the two top ideologues of what was known as the ‘Jathika Chinthanaya School’ (the other being Gunadasa). No one has really succeeded in translating ‘Jathika Chinthanaya’ into English. ‘National Ideology’ somehow seems crude and erroneous. Those who subscribed to this school of thought, however, knew. They had a sense.
Nalin passed away in California, USA just a few hours before I started writing this. The final rites will be held from 1 to 5 pm (PST) on Sunday, May 5 at Fremont Blvd, Fremont. It is probably too soon to offer a comprehensive review of his work, as a teacher, political activist and thinker. It has to be mostly anecdotal but maybe that’s all I can do, not having associated with him closely.
Like most people who ‘knew’ Nalin, knowledge came mostly from reading what he has written. ‘Magey Lokaya’ (My world), probably the essay that best captures his theoretical explorations, is probably one of the most influential political treatises of the late 20th century. There were other books which addressed what was dubbed ‘The ethnic conflict’ where Nalin cogently tore apart the creative historiography of Eelamists and their apologists who had many axes to grind with the Sinhalese and/or Buddhists. In addition there were innumerable articles published weekly in the Divaina, Vidusara and later in the Midweek Review of ‘The Island.’ I’ll come to those later.
The first time I met him was when I went to see my friend and teacher Arjuna Parakrama. This was in the early 1990s. We were walking towards the ‘Open Canteen’ of the Colombo University when we ran into Nalin. Apparently the two had agreed to a debate. Arjuna said something about the logistics and added, ‘we must make sure we don’t become pawns of other people.’ Nalin muttered something with a laugh and walked away. Arjuna had heard: ‘he said I am a pawn.’ Arjuna didn’t take it as an insult. I don’t know if the debate did take place, but Arjuna told me years later that Nalin had acknowledged that he, Arjuna, was a good trade unionist. This was when Nalin had been suspended by the university.
My first one-on-one encounter happened in the late nineties. I was a student in the USA at the time and had written to Nalin. I was politically associated with the ‘Janatha Mithuro’ then and felt that Nalin’s ongoing clashes with Champika Ranawaka were unnecessary. I mentioned this. Nalin replied. He was ‘soft’ in the criticism. He merely stated, ‘No one disputes that Champika is very bright, but he should acknowledge the source of his ideas.
’ Champika, after he disassociated himself from the JVP-led student movement, was one of the prominent acolytes of Nalin’s ‘Chinthana Parshadaya.’ Convinced that a political movement and not a forum to discuss ideological/philosophical matters was what was needed, he, along with other young people who had become skeptical about Marxism, launched first the Ratawesi Peramuna and later the Janatha Mithuro. Nalin was one of their strongest critics.
I met him next at the Divaina editorial office. It must have been in 2001. I was working at the Sunday Island but enjoyed spending an hour or two at the Divaina. One day I saw Nalin and after saying hello, asked him if he had come to hand over an article. What follows is the rough English translation of what he told me in Sinhala. ‘No Malinda. You know, it’s a small amount that they pay me, but it is not small for me; even so it is irregular.’ It was the only income he had at the time.
In 2006 in Celigny, Switzerland, at a media opportunity just prior to the commencement of talks between the Government and the LTTE, I casually asked Jehan Perera of the National Peace Council who happened to be there, ‘how many people could you get to Lipton Circus for a protest if you didn’t have funding?’ Jehan, ideologically at odds with me though he was, offered an honest response: ‘probably none.’
That was the difference. The NGOs had bucks. They had, in 2002, a government committed to federalism and a president who was not in disagreement. They had both the private and state media at their disposal. The nationalists had Nalin and a few others.
The 1990s were all about federalism. Those opposed to federalism were called warmongers, racists and chauvinists. Nalin got a lot of that. And yet, after it had led to the ridiculous Ceasefire Agreement signed on February 22, 2002 and the consequent pantomime of ‘peace’ talks, federalism became a joke. The UPFA routed the UNP in April 2004 and Mahinda Rajapaksa pipped Ranil Wickremesinghe at the presidential election the following year, admittedly with some help from the LTTE which called for a boycott, probably costing Ranil the election.
That turn around in the fortunes of the nationalists may have surprised the Anglicized sections of the population, but what they probably never understood is the role played by Nalin, Gunadasa and others for well over two decades countering every lie of the Eelsmists, their apologists and other colonial remnants who can’t get enough of the English and English.
Several years later, in a new political avatar where he spoke of the bodisatva ‘Natha Deyyo,’ inviting much ridicule and invective, paradoxically from those who fervently believe in a creator god, immaculate conception, rising from the dead and so on, Nalin wrote ‘Batahira vidyava saha deviyo (Western science and god).’ I was invited to speak at the launch, as was Prof Carlo Fonseka.
Carlo, as irrepressible as Nalin, opted to focus on a chapter that the author had suggested he avoid. Nalin, responding, completely refuted Carlo. He had said, in Sinhala, ‘I didn’t want to do that to him; I knew I would have to if he chose to focus on that chapter; he did and I had no choice but to take him apart.’
In retrospect one could argue that Nalin should have avoided supporting politicians and political parties, but those moments hardly make a dent in the enormous contributions he has made to the political and ideological discourse in and on post Independence Sri Lanka. At worst, his texts need to be engaged with. Indeed, his detractors cannot but have a conversation with his works.
Nalin, for all his lectures on the chathuskotikaya (in opposition to the dvikotiyaka or the dialectic) was eminently dialectic in his political engagements, possibly a habit acquired during his Trotskyite days which he failed to shed after he felt Marxism was an inadequate and even erroneous doctrine. This is probably why he was often ‘in your fact’ with political and ideological opponents and found it hard to work with and develop a group of like-minded thinkers/activists. Again, this is hardly a serious crime. To me, anyway, he was an exceptional thinker and an influencer unlike any other over the past 40 years.
Nalin was indefatigable. He was all over the newspapers and when social media became fashionable he adapted quickly, writing daily posts using language appropriate to this new media culture. His last post was just a few days ago; in fact he mentioned that he was unwell and will not be writing for a few days. He won’t write again but he’s written so much that it would take years for anyone to go through the full corpus of his writings. He was, in his writing and his engagements, relentless.
May his sojourn through Sansara be brief.
Malinda Seneviratne
Opinion
‘From Galkissa to Tambuttegama’: A response
by Sena Thoradeniya
I Refer to the article published under the above title in The Island of 14 Sept. It was written by Dr. Uswatte-aratchi, whose insights into art, literature, and culture have long resonated with mine. In those domains, we have shared similar views; yet in matters of political theory, political leadership, and governance, our perspectives have not converged.
I do not intend to discuss the entire article by Dr. Uswatte, for he is entitled to his views on our politicians, even to the point of publicly attacking them when opportunity arises. I am neither an apologist nor an agent of any among those he has named. My concern here is solely to highlight Uswatte’s curious attribution of his knowledge of mathematics and physics to a person who, in his public addresses, has revealed no trace of intellectual capacity.
Dr. Uswatte says: “Unlike the earlier rulers Dissanayake (referring to the President) attended government schools in Tambuttegama and Kelaniya University. He studied science and mathematics. He can differentiate an equation for you and speak intelligently about Paul Dirac and Higgs Boson with the same felicity as accusations against former politicians”.
We are waiting for a theoretical or scientific publication by the current President that might justify such a claim. To ascribe scholarly depth to one whose record is not noticeable is absurd. It is a gesture that compliments without foundation and confers laurels where none have been earned.
This is what Dr. Uswatte says about the Prime Minister: “There is a Prime Minister who can talk to you impromptu about Auguste Comte and Claude LéviStrauss”.
A person who is said to have studied sociology should be knowledgeable about Comte, regarded as the father of sociology and the founder of positivism, and Claude Lévi-Strauss, a leading figure in structural anthropology; yet we remain uncertain whether she speaks of them with genuine familiarity and scholarly understanding, or is merely name-dropping them in an impromptu fashion. What on earth is she saying about these men on public platforms?
Since I possess no knowledge of either physics or mathematics, it was sheer curiosity that led me to consult AI only to discover what a marvelous President we have!
Paul Dirac was a pioneering English physicist, who helped establish quantum mechanics, co-founder of quantum electrodynamics and contributed to quantum field theory. In 1933, he shared the Nobel Prize in Physics. The Higgs boson is a fundamental particle discovered in 2012 that explains how particles acquire mass, solving a central mystery in physics. Peter Higgs, a British theoretical physicist won the Nobel prize for physics in 2013, decades after Anura Kumara obtained his degree.
Trying to rediscover theoretical physicists among ordinary science graduates who left university decades ago is indeed a futile exercise, like looking for a needle in a haystack. Theoretical physics thrives on continuity, requiring sustained engagement with evolving mathematics, new theories and experimental findings, and is a discipline that demands lifelong intellectual engagement.
Dr. Uswatte should listen to speeches made by his new found friends at public meetings and see the reaction of social media activists. As Chairman Mao observed, theory divorced from reality is useless. “No investigation, no right to speak (“Preface and Postscript to Rural Surveys” -1941).
For the time being, I refrain from commenting on some of the President’s promises, such as ‘producing graphite from graphene’ (which ought, of course, to be the reverse), producing sulphuric acid using seawater, fortifying the stem of the banana through advanced research, devising lifesaving remedies for cancer, or unveiling the world’s first app for locating shoals of fish. The list is too long to reproduce here. An exaggerated parade of claims and the sheer implausibility of such boasts are not the stuff of theoretical physics.
Opinion
A journalist who wrote across the divide
by Jehan Perera
There are some journalists whose work we read and then move on. And there are others whose writing makes us stop, think and look at the country differently. D. B. S. Jeyaraj who passed away on 17 May 2026 was one of them. Whenever I saw an article by DBS, as he was widely known, appear in a newspaper, it was the first I read. He was primarily a columnist and political analyst, with a deep knowledge of the history of Sri Lanka’s ethnic conflict. But his columns were not simply analysis or opinion. They were rooted in what was happening in Sri Lanka and in what people involved in those developments were saying. We could see this in his frequent references to first-hand comments from people he had spoken to. He did this both when he lived in Sri Lanka and later, when he was living in Canada. That was no easy task.
In a 2013 interview, after returning to Sri Lanka for the first time in 25 years, DBS described how he had continued to report on Sri Lanka from Canada by maintaining contacts at home. He said that he broke his rest daily to communicate with contacts in Sri Lanka and that this dual existence of living physically in Canada and mentally in Sri Lanka took a heavy toll on his health and finances. But that commitment mattered and allowed him to write about Sri Lanka from afar without losing touch with what was happening on the ground. His writings gave readers a sense of what was happening in the north and east, as well as of politics more generally in Sri Lanka.
Speaking at the commemoration and book launch organised by the Tamil Media Alliance last week, Vijitha Yapa, the founding editor of The Island and Sunday Times, under whom DBS worked, captured an important quality of his journalism when he said, “DBS had no venom. That was his greatness.” He also recalled how DBS stood up to pressure and threats and continued writing about the Tamil community while insisting on fair play irrespective of race or religion. M. A. Sumanthiran, General Secretary of the ITAK, put another aspect of DBS’s contribution even more directly: “Truth is the first casualty of war. DBS fought to keep the truth alive.” He recalled that DBS always cross-checked his news and noted that even those who hated him read his columns to find the truth.
These observations capture two qualities that made DBS special. The first was his commitment to truth and, second, was his ability to write about a deeply divisive subject without venom. DBS was a Tamil writing about the north and east and the Tamil national question in a deeply polarised environment. Yet he wrote for the mainstream English-language press and was widely read not only by Tamils but also by people from other communities. His writing helped make the concerns, political aspirations and historical experiences of the Tamil community accessible to readers beyond it. His importance was not limited to his being a Tamil journalist. His writing mattered because it addressed the country as a whole. Issues and perspectives that might otherwise have remained within particular communities could become part of a wider national debate.
Another noteworthy feature of DBS was his ability to be realistic in his assessments. With his wide knowledge of history, he understood that each side in the national conflict had its own history, fears and perceptions of threat. He recognised that the conflict could not be properly understood through the narrative of one side alone. He understood that there could be no unilateral solution imposed by one side or the other. That realism is particularly important in a country where political positions have often been presented as if the concerns of one community could be resolved without addressing those of another. A journalist who understands this complexity needs to do more than simply take sides. He or she can help readers understand why the conflict has endured, why trust has been so difficult to establish, and why lasting peace requires more than one dominant story.
There was also something revealing about DBS’s return to Sri Lanka in 2013. In the interview he gave during that visit, he said he deliberately avoided politics. He wanted to experience the country from the perspective of an ordinary person rather than through the views of politicians or political associates. He observed a disconnect between the needs of the people and those of the political class. In retrospect, that observation was remarkably prescient. The disconnect he identified in 2013 would become dramatically visible in the Aragalaya of 2022.
In the same interview, he offered an observation that deserves to be remembered. A journalist may not be able to write all that he or she wants because of external constraints, he said. But no journalist should write what he or she does not want to write because of external pressure. His commitment to independent journalism came at a considerable personal cost. He was arrested and detained by the Sri Lankan Police in 1987 after his reporting on the war in Jaffna, and in 1993, while living in Canada, he was brutally assaulted by LTTE supporters who fractured both his legs.
For all these reasons, I consider DBS to have been a mentor of mine. I never said so to him. Mentors are not always people who formally teach us or with whom we have a close personal relationship. Sometimes they are people whose work we follow, whose judgement we respect and whose example helps shape our own understanding of what we should strive to do. DBS was such a person for me. His passing has left a gap. His journalism was informed by history but connected to the present, rooted in facts but open to interpretation, and concerned with the realities of all communities.
The collection of his writings launched in his memory by the Tamil Media Alliance is therefore more than a record of an important period in Sri Lanka’s history. It is also a reminder of what journalism can be at its best. DBS showed that a journalist could understand one community without becoming confined to it, analyse conflict without being partisan, and take a position without losing sight of complexity. Above all, he showed the value of journalism that seeks to keep the truth alive. For those who read him regularly, the greatest reminder of his absence is the absence of his next column.
Opinion
Who committed genocide and created mass graves in Sri Lanka?
by N. A. de S. Amaratunga
At a time when the word genocide is used with political motive and defensive war misconstrued as genocide, and a brutal genocide is taking place on a global scale with impunity, one should reflect on genocide committed by those who falsely accuse the Sri Lankan armed forces and the government for such crimes. The British who systematically annihilated people including “babies suckling”, in Uva-Wellassa in 1818 and the LTTE, which carried out numerous massacres to drive away the Sinhalese and Muslims in the so-called border villages are now shamelessly levelling unsubstantiated allegations of genocide against the Sri Lankan military. The British, jointly with the US, massacred about a million people, including children, in Iraq on a fabricated charge of possessing weapons of mass destruction. The British helped the LTTE continue their genocide of the Sinhalese and Muslims in the North and the East in an attempt to drive them away and grab their lands, and such crimes constitute genocide according to 1948 Genocide Convention.
“Slaughter every man, woman and child”
“Slaughter every man, woman, and child (including babies suckling at the breast)” was the order given by Governor Robert Brownrigg (3rd British Governor of Ceylon from 1813 – 1820) to Maj. Gen. Hay MacDowell in 1818. The British left the entire Uva-Wellassa region in a state of famine and starvation. The British used the scorched earth policy including mass murder and genocide of Sinhala civilians to crush the rebellion. British human rights campaigners now pointing accusing fingers at Sri Lanka have forgotten the Madulla Massacre, which led to razing and annihilating entire villages. In the entire Uva region members of the male population above the age of 18 were killed in revenge for resisting British imperial occupation under Governor Brownrigg.
Britain at present is leading a core group at the UNHRC Geneva, which bashes Sri Lanka for alleged human rights violations. Britain seems to have no remorse about its genocidal violence in Sri Lanka and happily leads the way in castigating Sri Lanka on unsubstantiated allegations of human right violations during the war against the LTTE. The US, which is the biggest war criminal in the world, is supporting these neo-colonial strategies to control and exploit the poor countries.
The Chemmani mass grave
The Chemmani mass grave has become a political tool liberally used by the pro-LTTE groups and their supporters in the West and also their local agents to pressure the government to take action against the war winning armed forces. Let the government be urged to get to the bottom of the mass graves found in the North and elsewhere. People of this country owe it to the armed forces who saved their country to ensure that the name of the national military is cleared. And if there are any war criminals among them, punish them after conviction. Sri Lanka is not Israel, the US or the UK.
The Genocide Convention was conceived largely in response to World War II, which saw atrocities such as the Holocaust that lacked an adequate description or legal definition. Polish-Jewish lawyer Raphael Lemkin, who coined the term genocide in 1944 to describe Nazi policies in occupied Europe and the Armenian genocide, campaigned for its recognition as a crime under international law. Lemkin also linked colonialism with genocide, mentioning colonial genocides outside of Europe in his writings. The Convention defines genocide as any of five “acts committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group.” These five acts include killing members of the group, causing them serious bodily or mental harm, imposing living conditions intended to destroy the group, preventing births, and forcibly transferring children out of the group. Victims are targeted because of their real or perceived membership of a group, not randomly.
Genocide in Gaza
However, Israel in collaboration with the United States, which has the worst record in genocidal warfare, has violated this Convention with impunity in Gaza, knowing that the rest of the world cannot act against it except condemn its actions. The UN has miserably failed to take any action against Israel, though it has the necessary tools like the Convention mentioned above. Its Commissioner for Human Rights Volker Turk visited the Chemmani mass grave and issued a strongly-worded statement calling for investigation under international supervision. He has not visited the place where genocide is currently taking place in broad daylight. Neither has the UNHRC made any worthwhile response in respect of Iraq, Syria, Libya and other parts of the world, where the US and Europe have been engaged in genocidal warfare. This type of double standards will further erode the credibility of the UNHRC, and if countries tend to ignore its writ, it has itself to blame.
We still don’t know the identities of the people whose skeletal remains have been found in the Chemmani mass grave. It was a prolonged war situation that created these graves. There were allegations of killings, including civilians, by both parties to the war.
The Office of Missing Persons has received about 10,000 complaints about missing persons from the north and east and investigations into these complaints are ongoing (source – reports of the OMP). Apart from verbal complaints there is very little incriminating evidence, if at all, against the armed forces. A few isolated incidents where excesses were committed have been investigated and action is being taken against the suspects.
Campaign by Pro-LTTE groups
Pro-LTTE groups are trying their utmost to connect the missing persons with the mass graves. They claim that the people who went missing were buried in the Chemmani mass grave. The Island journalist Shamindra Ferdinando dealt with this matter comprehensively in the Midweek Review on 9 September. He shows that the narrative built up by the pro-LTTE groups and the Western imperialists regarding the alleged disappearances could be more myth than fact.
The LTTE massacred hundreds of civilians in cold blood in many places, such as Sri Maha Bodhi, Aluth Oya, Aranthalawa (where the victims were Buddhist monks), Kattankudy mosque, Palliyagodella, Eravur, Gonagala and Kebethigollewa. Most of those killings, committed outside the war zone, were aimed at terrorising the ordinary people, and that amounts to genocide according to 1948 Genocide Convention. The LTTE carried out many bomb attacks on civilian targets, such as the Central Bus Station in Pettah, the Central Bank, crowded trains and buses. In the eastern villages people were bludgeoned and slashed to death so that ammunition could be saved.
Apart from killing and injuring, the LTTE chased away Muslims and Sinhalese from the Northern province, which amounted to ethnic cleansing, an act of genocide according to the above mentioned Convention. The people who were chased away have not yet returned to their homes and property, perhaps because of the memory of terror they had experienced in the North. Aren’t these acts of genocide ? The 1948 Convention defines genocide as any of five “acts committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group.”
Attacks on centres of worship like temples and mosques and killing of priests are unpardonable acts of terror aimed at destroying religious groups. Similarly murdering surrendered police officers is butchery of the worst kind. It was such acts of naked terrorism and insane mass murder that made the FBI label the LTTE “the most brutal terrorist organization in the world”.
Silence of UNHRC
Isn’t the UNHRC keen to ensure that justice is done for the victims of genocide committed by the LTTE? Perhaps, we should not make such a request to an organisation that keeps mum while genocide is rampant in the contemporary world ? Palestinians are being systematically murdered and driven away from their country with the UNHCR doing nothing to protect them. The US President is threatening the countries which support the Palestinians.
Sri Lanka must call for an international investigation into genocide committed by the LTTE.
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