Features
Phillipus Baldaeus:the Dutch Missionary who wrote of Ceylon
By Avishka Mario Senewiratne and Dr. Srilal Fernando
A recent reading of the life and works of the Dutch Minister, Rev. Phillipus Baldaeus reveals a man who fits the phrase “je ne sais quoi”, a quality that cannot be described or named easily. His Magnum Opus, “A True and Exact Description of the Most Celebrated East India Coasts of Malabar and Coromandel. As also the Great Island of Ceylon and the religion of the heathens.” Published in 1672, this work is the first of three great descriptions of Ceylon. The second one by the more famous Robert Knox deals with the interior of the island close to Kandy where he was incarcerated after being taken captive. A third book by Captain Ribeiro called Ceilao was an account of a soldier, of mainly the maritime areas under the Portuguese.
Baldaeus served as a Minister of the Dutch Reformed Church and accompanied the Dutch troops when they captured Jaffna from the Portuguese. He was there from 1658 to 1665 and recorded life in Jaffna, secular and religious buildings. The land, the inhabitants, and their customs are replete with many drawings and maps. A detailed account of the capture and the ensuing military activity, as events prior to and after are included in his book. This brief essay is an attempt to illustrate the life of Baldaeus.
Early Life
Baldaeus was born in 1632 in Delft, Holland. At the age of four, he lost both of his parents to the plague, within the span of just four days. His grandfather cared for Baldaeus till he too died four years later. The care passed onto a relative Robertus Junius, who had served in the overseas missions. It is possible that young Baldaeus was influenced by Robertus to serve in the Ministry. After completing his studies at the Universities of Groningen and Leiden, Baldaeus was appointed Minister of the Dutch Reformed Church at age 21. He married his cousin and embarked for Batavia as a Dutch East India Company employee. (VOC). Unfortunately, his wife died three months after his arrival in Batavia in July 1655.
Missionary in Ceylon
After the capitulation of Colombo to the Dutch in May 1656, Baldaeus was ordered to serve in Ceylon. He married Elizabeth Tribolet on board the ship and arrived in Galle later that year. In both marriages, Baldaeus was childless. He stayed in Galle for one year mainly serving the needs of the Dutch troops and the community.
In January 1658, the Dutch launched a campaign to oust the Portuguese from South India and Northern Ceylon, under the leadership of Ryckloff van Goens (Snr). Baldaeus accompanied the troops as Chaplain. The Sinhalese force led by Mudliyar Don Manoel Andrado and his brother Don Louis Andrado joined the Dutch troops. They captured Tuticorin, and Mannar easily. On the June 21, 1658, Jaffna capitulated. The fleet sailed to Negapatam which surrendered without fighting.
Baldaeus was now appointed Predikant (Minister of the Dutch Reformed Church) of Jaffna. He had the difficult task of converting the Hindus and the many Catholics to the Dutch Reformed Church and managing the church’s affairs. This task was challenging as the Portuguese had ruled the North for over 40 years and Roman Catholicism was widespread. Dutch possessions were owned by the Dutch East India Company, the VOC. Unlike the Catholic Church under the Padroado, the Dutch Reformed Church had to function under the VOC. Baldaeus, like the other predikants were appointed by the VOC. So was another grade of clergy lower than the predikants who had to work in the parish and minister to the sick. Baldaeus had to deal with a large number of Catholics who had at one time had nearly forty priests ministering to them. All the Catholic churches and schools were vested in the Dutch Reformed Church.
Work in Jaffna
The predikant had a strong influence on the population. He could appoint schoolmasters. They could impose fines for non-attendance. The locals were required to attend. These fines were a source of income for the schools. They performed other functions such as recording births and marriages and keeping records of the Thômbos. Baldaeus was astute and a hard worker. He acquired a knowledge of Tamil and Portuguese so that he could listen to and speak with locals in their own tongue. He also preached in these languages. Later, he compiled books in these languages so that native proponents and schoolmasters could address the masses widely.
The first such book was “The Principal Precepts of our Religion”. Upon being approved by the Governor-General and Council of India as well as the Governor of Ceylon in 1659, this book was widely used in the Churches of Jaffna, Mannar, Galle, Negombo, Galle and Matara. He toiled by himself in these tasks for three years with only local assistants. Then two aides, Joannes A’ Breyl and Joannes Donker were appointed to assist him. Even with this help, the tasks were overwhelming as he had to preach three times on Sunday and once on weekdays, apart from his frequent visitations.
In 1661, Baldaeus again accompanied Ryckloff van Goens Sr. and his troops to take over Portuguese possessions on the Malabar coast. Wouter Schouten, a surgeon attached to the Dutch fleet, in his book “Oost Indische Voyagin”, records the presence of Baldaeus whom he refers to as “the pious predikant, a man faithful, zealous and unwearied in the work of the Lord”. Schouten also states that he visited and gave great comfort to the wounded. Hearing about the work of Baldaeus, Johan Maatsuycker, the Governor General of Netherlands India, wrote him a congratulatory letter. It is said that Baldaeus carried out his duties with extreme diligence.
After this brief interruption, he successfully continued his work in Jaffna. He reports the presence of over 15,000 children attending schools in Jaffna, over 62,000 Christians with many baptisms and marriages taking place. Nevertheless, these efforts were not totally fruitful as many would re-convert to their native faith of Hinduism or Catholicism. Seventy years later, the German traveller Johan Wolfgang Heydt commented the following on Baldaeus:
“I for my part have never seen any such great zeal among the local folk… In truth, Herr Baldaeus would wonder greatly should come today to these parts.”
By 1662, Baldaeus had learnt Sanskrit as well as studied Hinduism. All this he did to fathom the culture and traditions of the land he worked. Baldaeus truly loved the East, especially Ceylon. Baldaeus, though anti-Catholic, admired the methods of faith propagation by the Portuguese Catholic missionaries. He emulated them as much as he could. However, with the lack of predikants and the lack of enthusiasm, the faith of the Dutch Reformed Church did not make a sound impact in Ceylon as the Catholics. However, Baldaeus’ translation of the Lord’s Prayer to the Tamil language, although guilty of a few errors, was remarkable as the first treatise printed in Europe of any Indian language.
Challenges with the VOC
With the passing of time, he was increasingly dissatisfied with the VOC for their miserly attitude to dispensing funds, and the failure to obtain more clergy to maintain and expand the work he was doing. Unlike the Catholic missionaries who considered the Portuguese regime a separate entity, working independently yet with their protection, the Dutch missionaries were under the VOC; and employed by them. Thus, their hands were tied. Baldaeus clamoured for change. The final straw was when the authority to inspect schools was removed from the predikants and handed over to lay officials. Thus, in 1665 Baldaeus applied to Batavia for release from his duties.
As the Government of Ceylon was short of predikants, they requested Baldaeus to stay for another two years. However, he refused this request. As a result, Governor Ryckloff Van Goens Sr. was angered. He considered this refusal as an affront to the dignity and authority of the government and nearly alleged Baldaeus of financial misdeeds baselessly. Accordingly, Van Goens sent Baldaeus off in haste on the next ship to Europe. This was the inglorious end of the glorious mission in the East, of the zealous missionary, Philipus Baldaeus. He served over 10 years in the East, of which nine were in Ceylon.
Back in Europe – the final phase
After spending three months in the Cape of Good Hope Baldaeus reached Holland in 1666. Little is known about his activities in the next two years, and it can be presumed that he was working on his book on the subject of his experience of the East. He may have settled in the Hague in the late 1660s. However, through the dedication of his book, it is known that he took part in a Thanksgiving service at the Hague to celebrate the victory of Admiral de Ruyter at Chatham.
In 1669 he was appointed predikant in a small town in Holland and remained there until his death three years later. The cause or date of the death of Baldaeus is not known for sure. It is predicted that he passed away either in 1671 or 1672.
Baldaeus’ Tree
Baldaeus claims that the Church of Pariture was the finest in Point Pedro. The Dutch built a fort there which encompassed the Church and a certain tamarind tree. Baldaeus commented on it as follows: “The church was much decayed, but has been repaired of late. Just before the church stands a tall tamarind tree, under which, as it affords a very agreeable shadow in the heat of the day…”. Nearly a century after Baldaeus left Ceylon, Fredrick Schwartz a Danish missionary, made an effort to track this tree, under which the late revered preacher had preached his sermons. Later in 1906, a stone slab was set to commemorate this occasion.
Baldaeus Tree
1658
Visited by Schwartz
5th September 1760
Though the slab still remains, the celebrated tree which had a circumference of approximately 15m at the base of the trunk and 22m at the crown, was blown over by a cyclone in 1952. The church there was demolished much earlier. However, a few fragments of the fort still linger.
The book
It is widely believed that Baldaeus spent his last few years writing this monumental work on the East, with a special emphasis on Ceylon. He was able to see this work being printed in 1671, a few months before his death at 39. The book printed in folio form is divided into three sections:
· Detailed description of the East Indian coast or of Lagoon areas of Malabar and Coromandel (includes: “short guide to the time sophisticated language arts”)
· Description of the great and famous island of Ceylon
· Abgotterey of the East Indian heathen. A truthful and detailed description of the worship of the Hindus and Hindu idols.
Each of these sections had a separate title page and pagination. The section on Ceylon counts to 240 pages, with eight unnumbered pages (These pages were printed after the main section was printed but before the publishing). This section also includes 57 illustrated engravings and 11 double-page prints containing maps and views of the main cities of Ceylon. The book also contains the portraits of Baldaeus and General Gerard Hulft, engraved by the well-known artist Blooteling, based on portraits drawn by Syldervelt and Govaart Flinck.
With regard to the section on Ceylon, the first forty chapters are details of the events before 1656, which Baldaeus referred to from the Portuguese authors before his day. The first Chapter is a general description of the island, whereas chapters two to seven speak of the events of the arrival of the Portuguese to the Dutch visits in the early 17th century. The next 32 chapters speak of the arrival of the Dutch till its capture of the Coastal region in 1656. Many scholars have considered this section as important though it is guilty of certain inaccuracies. It is a great book of reference to the scholar and student of history as well as the general reader interested in the affairs of Ceylon for it is all too important in every aspect it has been written.
The last ten chapters illustrate Baldaeus’ own observation and experience as a visitor of the island. His work as a Predikant is highlighted in this aspect. These ten chapters are useful for understanding the workings of the common men and women in Jaffna, which are not recorded in other sources. Baldaeus however is faulty of his biases like any other author. Firstly, he is a Dutch Imperialist. Secondly, after all, he is a Minister of the Dutch Reformed Church and is highly biased toward his own faith and is in antipathy with the indigenous faiths. These facts are not ambiguous in his writings and even the average reader can notice them. Dr. P. J. Veth comments on Baldaeus as follows:
“The style of Baldaeus is not free from faults; his construction of sentences is often faulty, and his mode of expression is not always exact. But nevertheless, that style is deserving of high praise, when we contrast it with the manner of most of the writers of his time, at which our language even by the most able men, as a rule so badly written and disfigured by the use of so many useless foreign words.”
Nearly 250 years later, the eminent historian, Donald Ferguson critically analyzed this work in the Ceylon Literary Register of 1936. In order to understand the era of Baldaeus in a much more comprehensive way, Prof. K.W. Goonewardena’s The Foundation of Dutch Power in Ceylon 1638-1658 (1958) and Prof. Sinnappah Arasaratnam’s The Dutch Power in Ceylon 1658-1687 (1958) are essential reading material. Reading these monologues along with Baldaeus gives a better perspective on the period in question.
The Translations
The 1672 first version of Baldaeus’ work was written and printed in Dutch. The publishers of this monumental work were Johannes Janssonius Van Waasberge and Johannes Van Someren in Amsterdam. The ‘privilegie’ or copyright was signed by Johann de Witt and Herbert Van Beaumont dated March 18, 1669. The book was dedicated to Cornelius de Witt, a Dutch political and Naval commander. After the book was printed in Holland, a German version was printed by the same publishers in 1672 as well. On the title page of this version, it is stated that it was “Carefully translated”. However, despite the assurance of the publishers, the translation was not a very accurate one as the translator was ignorant of many oriental terms.
It was using this German version that the first English translation by Churchill’s in England was translated. It went under one section of Churchill’s Collection of Voyages and Travels. However, as expected this translation made the obvious mistakes the German one made. In the later 19th century, Pieter Brohier translated certain portions of Baldaeus’ work and published it in the form of a pamphlet. Later his great-grandson, Dr. R.L. Brohier republished this in the Dutch Burgher Union Journal from 1956 to 1959 as well abridged version.
When S.D. Saparamadu of Tisara Prakasakayo and Ceylon Historical Journal fame contemplated publishing a sound translation of Baldaeus’ text, Lyn Fonseka of the Colombo Museum Library informed him of another unpublished full translation by Pieter Brohier. Fortunately, the once-misplaced manuscript had been identified among several anonymously written papers in the library of the Royal Asiatic Society.
These letters were donated to the RAS by Advocate Weinman in 1897. Pieter Brohier who was born in 1792 and lived most of his life under the British had a sound knowledge of “High Dutch” as well as English. This paved the way for an excellent translation. However, Fr. S.G. Perera SJ, upon referring to the manuscript pointed out a few shortcomings.
He recommended changing the style of the language as well as maintaining the original Dutch names of various places. Realizing the importance of this unpublished manuscript, Saparamadu printed and published it for the first time in 1960. He made several changes as recommended by Fr. Perera and thus a new glossary was introduced by C.W. Nicholas pointing out the names and what they meant. This publication mooted under the able workmanship of S.D. Saparamadu is a phenomenal contribution to Sri Lankan history. Baldaeus’ legacy was sealed!
References
Ferguson, D.,
Prof. K.W. Goonewardena’s The Foundation of Dutch Power in Ceylon 1638-1658 (1958) and Prof. Sinnappah Arasaratnam’s The Dutch Power in Ceylon 1658-1687 (1958)
Saparamadu, S.D.,
Pierersz, S., (1908)
Features
Reconciliation: Grand Hopes or Simple Steps
In politics, there is the grand language and the simple words. As they say in North America, you don’t need a $20-word or $50-word where a simple $5-world will do. There is also the formal and the functional. People of different categories can functionally get along without always needing formal arrangements involving constitutional structures and rights declarations. The latter are necessary and needed to protect the weak from the bullies, especially from the bullying instruments of the state, or for protecting a small country from a Trump state. In the society at large, people can get along in their daily lives in spite of differences between them, provided they are left alone without busybody interferences.
There have been too many busybody interferences in Sri Lanka in all the years after independence, so much so they exploded into violence that took a toll on everyone for as many as many as 26 (1983-2009) years. The fight was over grand language matters – selective claims of history, sovereignty assertions and self-determination counters, and territorial litigations – you name it. The lives of ordinary people, even those living in their isolated corners and communicating in the simple words of life, were turned upside down. Ironically in their name and as often in the name of ‘future generations yet unborn’ – to recall the old political rhetoric always in full flight. The current American anti-abortionists would have loved this deference to unborn babies.
At the end of it all came the call for Reconciliation. The term and concept are a direct outcome of South Africa’s post-apartheid experience. Quite laudably, the concept of reconciliation is based on choosing restorative justice as opposed to retributive justice, forgiveness over prosecution and reparation over retaliation. The concept was soon turned into a remedial toolkit for societies and polities emerging from autocracies and/or civil wars. Even though, South Africa’s apartheid and post-apartheid experiences are quite unique and quite different from experiences elsewhere, there was also the common sharing among them of both the colonial and postcolonial experiences.
The experience of facilitating and implementing reconciliation, however, has not been wholly positive or encouraging. The results have been mixed even in South Africa, even though it is difficult to imagine a different path South Africa could have taken to launch its post-apartheid era. There is no resounding success elsewhere, mostly instances of non-starters and stallers. There are also signs of acknowledgement among activists and academics that the project of reconciliation has more roadblocks to overcome than springboards for taking off.
Ultimately, if state power is not fully behind it the reconciliation project is not likely to take off, let alone succeed. The irony is that it is the abuse of state power that created the necessity for reconciliation in the first place. Now, the full blessing and weight of state power is needed to deliver reconciliation.
Sri Lanka’s Reconciliation Journey
After the end of the war in 2009, Sri Lanka was an obvious candidate for reconciliation by every objective measure or metric. This was so for most of the external actors, but there were differences in the extent of support and in their relationship with the Sri Lankan government. The Rajapaksa government that saw the end of the war was clearly more reluctant than enthusiastic about embarking on the reconciliation journey. But they could not totally disavow it because of external pressure. The Tamil political leadership spurred on by expatriate Tamils was insistent on maximalist claims as part of reconciliation, with a not too subtle tone of retribution rather than restoration.
As for the people at large, there was lukewarm interest among the Sinhalese at best, along with strident opposition by the more nationalistic sections. The Tamils living in the north and east had too much to do putting their shattered lives together to have any energy left to expend on the grand claims of reconciliation. The expatriates were more fortuitously placed to be totally insistent on making maximalist claims and vigorously lobbying the western governments to take a hardline against the Sri Lankan government. The singular bone of contention was about alleged war crimes and their investigation, and that totally divided the political actors over the very purpose of reconciliation – grand or simple.
By far the most significant contribution of the Rajapaksa government towards reconciliation was the establishment of the Lessons Learnt and Reconciliation Commission (LLRC) that released its Report and recommendations on December 16, 2011, which turned out to be the 40th anniversary of the liberation of Bangladesh. I noted the irony of it in my Sunday Island article at that time.
Its shortcomings notwithstanding, the LLRC Report included many practical recommendations, viz., demilitarization of the North and East; dismantling of High Security Zones and the release of confiscated houses and farmland back to the original property owners; rehabilitation of impacted families and child soldiers; ending unlawful detention; and the return of internally displaced people including Muslims who were forced out of Jaffna during the early stages of the war. There were other recommendations regarding the record of missing persons and claims for reparation.
The implementation of these practical measures was tardy at best or totally ignored at worst. What could have been a simple but effective reconciliation program of implementation was swept away by the assertion of the grand claims of reconciliation. In the first, and so far only, Northern Provincial Council election in 2013, the TNA swept the board, winning 30 out of 38 seats in provincial council. The TNA’s handpicked a Chief Minister parachuted from Colombo, CV Wigneswaran, was supposed to be a bridge builder and was widely expected to bring much needed redress to the people in the devastated districts of the Northern Province. Instead, he wasted a whole term – bandying the claim of genocide and the genealogy of Tamil. Neither was his mandated business, and rather than being a bridge builder he turned out to be a total wrecking ball.
The Ultimate Betrayal
The Rajapaksa government mischievously poked the Chief Minister by being inflexible on the meddling by the Governor and the appointment of the Provincial Secretary. The 2015 change in government and the duopolistic regime of Maithripala Sirisena as President and Ranil Wickremesinghe as Prime Minister brought about a change in tone and a spurt for the hopes of reconciliation. In the parliamentary contraption that only Ranil Wickremesinghe was capable of, the cabinet of ministers included both UNP and SLFP MPs, while the TNA was both a part of the government and the leading Opposition Party in parliament. Even the JVP straddled the aisle between the government and the opposition in what was hailed as the yahapalana experiment. The experiment collapsed even as it began by the scandal of the notorious bond scam.
The project of reconciliation limped along as increased hopes were frustrated by persistent inaction. Foreign Minister Mangala Samaraweera struck an inclusive tone at the UNHRC and among his western admirers but could not quite translate his promises abroad into progress at home. The Chief Minister proved to be as intransigent as ever and the TNA could not make any positively lasting impact on the one elected body for exercising devolved powers, for which the alliance and all its predecessors have been agitating for from the time SJV Chelvanayakam broke away from GG Ponnambalam’s Tamil Congress in 1949 and set up the Ilankai Tamil Arasu Kadchi aka the Federal Party.
The ultimate betrayal came when the TNA acceded to the Sirisena-Wickremesinghe government’s decision to indefinitely postpone the Provincial Council elections that were due in 2018, and let the Northern Provincial Council and all other provincial councils slip into abeyance. That is where things are now. There is a website for the Northern Provincial Council even though there is no elected council or any indication of a date for the long overdue provincial council elections. The website merely serves as a notice board for the central government’s initiatives in the north through its unelected appointees such as the Provincial Governor and the Secretary.
Yet there has been some progress made in implementing the LLRC recommendations although not nearly as much as could have been done. Much work has been done in the restoration of physical infrastructure but almost all of which under contracts by the central government without any provincial participation. Clearing of the land infested by landmines is another area where there has been much progress. While welcoming de-mining, it is also necessary to reflect on the madness that led to such an extensive broadcasting of landmines in the first place – turning farmland into killing and maiming fields.
On the institutional front, the Office on Missing Persons (OMP) and the Office for Reparations have been established but their operations and contributions are yet being streamlined. These agencies have also been criticized for their lack of transparency and lack of welcome towards victims. While there has been physical resettlement of displaced people their emotional rehabilitation is quite a distance away. The main cause for this is the chronically unsettled land issue and the continuingly disproportionate military presence in the northern districts.
(Next week: Reconciliation and the NPP Government)
by Rajan Philips
Features
The Rise of Takaichi
Her victory is remarkable, and yet, beyond the arithmetic of seats, it is the audacity, unpredictability, and sheer strategic opportunism of Sanae Takaichi that has unsettled the conventions of Japanese politics. Japan now confronts the uncharted waters of a first female prime minister wielding a super-majority in the lower house, an electoral outcome amplified by the external pressures of China’s escalating intimidation. Prior to the election, Takaichi’s unequivocal position on Taiwan—declaring that a Chinese attack could constitute an existential threat justifying Japan’s right to collective self-defence—drew from Beijing a statement of unmistakable ferocity: “If Japan insists on this path, there will be consequences… heads will roll.” Yet the electorate’s verdict on 8 February 2026 was unequivocal: a decisive rejection of external coercion and an affirmation of Japan’s strategic autonomy. The LDP’s triumph, in this sense, is less an expression of ideological conformity than a popular sanction for audacious leadership in a period of geopolitical uncertainty.
Takaichi’s ascent is best understood through the lens of calculated audacity, tempered by a comprehension of domestic legitimacy that few of her contemporaries possess. During her brief tenure prior to the election, she orchestrated a snap lower house contest merely months after assuming office, exploiting her personal popularity and the fragility of opposition coalitions. Unlike predecessors who relied on incrementalism and cautious negotiation within the inherited confines of party politics, Takaichi maneuvered with precision, converting popular concern over regional security and economic stagnation into tangible parliamentary authority. The coalescence of public anxiety, amplified by Chinese threats, and her own assertive persona produced a political synergy rarely witnessed in postwar Japan.
Central to understanding her political strategy is her treatment of national security and sovereignty. Takaichi’s articulation of Japan’s response to a hypothetical Chinese aggression against Taiwan was neither rhetorical flourish nor casual posturing. Framing such a scenario as a “survival-threatening situation” constitutes a profound redefinition of Japanese strategic calculus, signaling a willingness to operationalise collective self-defence in ways previously avoided by postwar administrations. The Xi administration’s reaction—including restrictions on Japanese exports, delays in resuming seafood imports, and threats against commercial and civilian actors—unintentionally demonstrated the effectiveness of her approach: coercion produced cohesion rather than capitulation. Japanese voters, perceiving both the immediacy of threat and the clarity of leadership, rewarded decisiveness. The result was a super-majority capable of reshaping the constitutional and defence architecture of the nation.
This electoral outcome cannot be understood without reference to the ideological continuity and rupture within the LDP itself. Takaichi inherits a party long fractured by internal factionalism, episodic scandals, and the occasional misjudgment of public sentiment. Yet her rise also represents the maturation of a distinct right-of-centre ethos: one that blends assertive national sovereignty, moderate economic populism, and strategic conservatism. By appealing simultaneously to conservative voters, disillusioned younger demographics, and those unsettled by regional volatility, she achieved a political synthesis that previous leaders, including Fumio Kishida and Shigeru Ishiba, failed to materialize. The resulting super-majority is an institutional instrument for the pursuit of substantive policy transformation.
Takaichi’s domestic strategy demonstrates a sophisticated comprehension of the symbiosis between economic policy, social stability, and political legitimacy. The promise of a two-year freeze on the consumption tax for foodstuffs, despite its partial ambiguity, has served both as tangible reassurance to voters and a symbolic statement of attentiveness to middle-class anxieties. Inflation, stagnant wages, and a protracted demographic decline have generated fertile ground for popular discontent, and Takaichi’s ability to frame fiscal intervention as both pragmatic and responsible has resonated deeply. Similarly, her attention to underemployment, particularly the activation of latent female labour, demonstrates an appreciation for structural reform rather than performative gender politics: expanding workforce participation is framed as an economic necessity, not a symbolic gesture.
Her approach to defence and international relations further highlights her strategic dexterity. The 2026 defence budget, reaching 9.04 trillion yen, the establishment of advanced missile capabilities, and the formation of a Space Operations Squadron reflect a commitment to operationalising Japan’s deterrent capabilities without abandoning domestic legitimacy. Takaichi has shown restraint in presentation while signaling determination in substance. She avoids ideological maximalism; her stated aim is not militarism for its own sake but the assertion of national interest, particularly in a context of declining U.S. relative hegemony and assertive Chinese manoeuvres. Takaichi appears to internalize the balance between deterrence and diplomacy in East Asian geopolitics, cultivating both alliance cohesion and autonomous capability. Her proposed constitutional revision, targeting Article 9, must therefore be read as a calibrated adjustment to legal frameworks rather than an impulsive repudiation of pacifist principles, though the implications are inevitably destabilizing from a regional perspective.
The historical dimension of her politics is equally consequential. Takaichi’s association with visits to the Yasukuni Shrine, her questioning of historical narratives surrounding wartime atrocities, and her engagement with revisionist historiography are not merely symbolic gestures but constitute deliberate ideological positioning within Japan’s right-wing spectrum.
Japanese politics is no exception when it comes to the function of historical narrative as both ethical compass and instrument of legitimacy: Takaichi’s actions signal continuity with a nationalist interpretation of sovereignty while asserting moral authority over historical memory. This strategic management of memory intersects with her security agenda, particularly regarding Taiwan and the East China Sea, allowing her to mobilize domestic consensus while projecting resolve externally.
The Chinese reaction, predictably alarmed and often hyperbolic, reflects the disjuncture between external expectation and domestic reality. Beijing’s characterization of Takaichi as an existential threat to regional peace, employing metaphors such as the opening of Pandora’s Box, misinterprets the domestic calculation. Takaichi’s popularity did not surge in spite of China’s pressure but because of it; the electorate rewarded the demonstration of agency against perceived coercion. The Xi administration’s misjudgment, compounded by a declining cadre of officials competent in Japanese affairs, illustrates the structural asymmetries that Takaichi has been able to exploit: external intimidation, when poorly calibrated, functions as political accelerant. Japan’s electorate, operating with acute awareness of both historical precedent and contemporary vulnerability, effectively weaponized Chinese miscalculation.
Fiscal policy, too, serves as an instrument of political consolidation. The tension between her proposed consumption tax adjustments and the imperatives of fiscal responsibility illustrates the deliberate ambiguity with which Takaichi operates: she signals responsiveness to popular needs while retaining sufficient flexibility to negotiate market and institutional constraints. Economists note that the potential reduction in revenue is significant, yet her credibility rests in her capacity to convince voters that the measures are temporary, targeted, and strategically justified. Here, the interplay between domestic politics and international market perception is critical: Takaichi steers both the expectations of Japanese citizens and the anxieties of global investors, demonstrating a rare fluency in multi-layered policy signaling.
Her coalition management demonstrates a keen strategic instinct. By maintaining the alliance with the Japan Innovation Party even after securing a super-majority, she projects an image of moderation while advancing audacious policies. This delicate balancing act between consolidation and inclusion reveals a grasp of the reality that commanding numbers in parliament does not equate to unfettered authority: in Japan, procedural legitimacy and coalition cohesion remain crucial, and symbolic consensus continues to carry significant cultural and institutional weight.
Yet, perhaps the most striking element of Takaichi’s victory is the extent to which it has redefined the interface between domestic politics and regional geopolitics. By explicitly linking Taiwan to Japan’s collective self-defence framework, she has re-framed public understanding of regional security, converting existential anxiety into political capital. Chinese rhetoric, at times bordering on the explicitly menacing, highlights the efficacy of this strategy: the invocation of direct consequences and the threat of physical reprisal amplified domestic perceptions of threat, producing a rare alignment of public opinion with executive strategy. In this sense, Takaichi operates not merely as a domestic politician but as a conductor of transnational strategic sentiment, demonstrating an acute awareness of perception, risk, and leverage that surpasses the capacity of many predecessors. It is a quintessentially Machiavellian maneuver, executed with Japanese political sophistication rather than European moral theorisation. Therefore, the rise of Sanae Takaichi represents more than the triumph of a single politician: it signals a profound re-calibration of the Japanese political order.
by Nilantha Ilangamuwa
Features
Rebuilding Sri Lanka’s Farming After Cyclone Ditwah: A Reform Agenda, Not a Repair Job
Three months on (February 2026)
Three months after Cyclone Ditwah swept across Sri Lanka in late November 2025, the headlines have moved on. In many places, the floodwaters have receded, emergency support has reached affected communities, and farmers are doing what they always do, trying to salvage what they can and prepare for the next season. Yet the most important question now is not how quickly agriculture can return to “normal”. It is whether Sri Lanka will rebuild in a way that breaks the cycle of risks that made Ditwah so devastating in the first place.
Ditwah was not simply a bad storm. It was a stress test for our food system, our land and water management, and the institutions meant to protect livelihoods. It showed, in harsh detail, how quickly losses multiply when farms sit in flood pathways, when irrigation and drainage are designed for yesterday’s rainfall, when safety nets are thin, and when early warnings do not consistently translate into early action.
In the immediate aftermath, the damage was rightly measured in flooded hectares, broken canals and damaged infrastructure, and families who lost a season’s worth of income overnight. Those impacts remain real. But three months on, the clearer lesson is why the shock travelled so far and so fast. Over time, exposure has become the default: cultivation and settlement have expanded into floodplains and unstable slopes, driven by land pressure and weak enforcement of risk-informed planning. Infrastructure that should cushion shocks, tanks, canals, embankments, culverts, too often became a failure point because maintenance has lagged and design standards have not kept pace with extreme weather. At farm level, production risk remains concentrated, with limited diversification and high sensitivity to a single event arriving at the wrong stage of the season. Meanwhile, indebted households with delayed access to liquidity struggled to recover, and the information reaching farmers was not always specific enough to prompt practical decisions at the right time.
If Sri Lanka takes only one message from Ditwah, it should be this: recovery spending, by itself, is not resilience. Rebuilding must reduce recurring losses, not merely replace what was damaged. That requires choices that are sometimes harder politically and administratively, but far cheaper than repeating the same cycle of emergency, repair, and regret.
First, Sri Lanka needs farming systems that do not collapse in an “all-or-nothing” way when water stays on fields for days. That means making diversification the norm, not the exception. It means supporting farmers to adopt crop mixes and planting schedules that spread risk, expanding the availability of stress-tolerant and short-duration varieties, and treating soil health and field drainage as essential productivity infrastructure. It also means paying far more attention to livestock and fisheries, where simple measures like safer siting, elevated shelters, protected feed storage, and better-designed ponds can prevent avoidable losses.
Second, we must stop rebuilding infrastructure to the standards of the past. Irrigation and drainage networks, rural roads, bridges, storage facilities and market access are not just development assets; they are risk management systems. Every major repair should be screened through a simple question: will this investment reduce risk under today’s and tomorrow’s rainfall patterns, or will it lock vulnerability in for the next 20 years? Design standards should reflect projected intensity, not historical averages. Catchment-to-field water management must combine engineered solutions with natural buffers such as wetlands, riparian strips and mangroves that reduce surge, erosion and siltation. Most importantly, hazard information must translate into enforceable land-use decisions, including where rebuilding should not happen and where fair support is needed for people to relocate or shift livelihoods safely.
Third, Sri Lanka must share risk more fairly between farmers, markets and the state. Ditwah exposed how quickly a climate shock becomes a debt crisis for rural households. Faster liquidity after a disaster is not a luxury; it is the difference between recovery and long-term impoverishment. Crop insurance needs to be expanded and improved beyond rice, including high-value crops, and designed for quicker payouts. At the national level, rapid-trigger disaster financing can provide immediate fiscal space to support early recovery without derailing budgets. Public funding and concessional climate finance should be channelled into a clear pipeline of resilience investments, rather than fragmented projects that do not add up to systemic change.
Fourth, early warning must finally become early action. We need not just better forecasts but clearer, localised guidance that farmers can act on, linked to reservoir levels, flood risk, and the realities of protecting seed, inputs and livestock. Extension services must be equipped for a climate era, with practical training in climate-smart practices and risk reduction. And the data systems across meteorology, irrigation, agriculture and social protection must talk to each other so that support can be triggered quickly when thresholds are crossed, instead of being assembled after losses are already locked in.
What does this mean in practice? Over the coming months, the focus should be on completing priority irrigation and drainage works with “build-back-better” standards, supporting replanting packages that include soil and drainage measures rather than seed alone, and preventing distress coping through temporary protection for the most vulnerable households. Over the next few years, the country should aim to roll out climate-smart production and advisory bundles in selected river basins, institutionalise agriculture-focused post-disaster assessments that translate into funded plans, and pilot shock-responsive safety nets and rapid-trigger insurance in cyclone-exposed districts. Over the longer term, repeated loss zones must be reoriented towards flood-compatible systems and slope-stabilising perennials, while catchment rehabilitation and natural infrastructure restoration are treated as productivity investments, not optional environmental add-ons.
None of this is abstract. The cost of inaction is paid in failed harvests, lost income, higher food prices and deeper rural debt. The opportunity is equally concrete: if Sri Lanka uses the post-Ditwah period to modernise agriculture making production more resilient, infrastructure smarter, finance faster and institutions more responsive, then Ditwah can become more than a disaster. It can become the turning point where the country decides to stop repairing vulnerability and start building resilience.
By Vimlendra Sharan,
FAO Representative for Sri Lanka and the Maldives
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