Midweek Review

‘Race’ and racism

Published

5 years ago

2021/05/26

By Prof. Charles Sarvan

The following is an abridged version of a longer essay: “essay” in the earlier meaning of “to attempt”. Argument generates the heat of emotion but rarely the light of understanding – I attempt merely to share some perspectives on race and racism.

The signifier “unicorn” refers to a non-existent animal. Similarly, “race” seems to be a signifier without a signified. But we are loose in our use of language. We speak of colonialism and colonies in instances where it was imperialism and imperial territories. We talk of “black” (non-white) and “white” people though there are neither “white” nor “black” people. The paper on which we write is white but not the people classified as “white”: Jeffrey Boakye (‘Black Listed’) offers “pinkish beige”. But the dominant West has chosen “white” (associated with cleanliness and purity), and the rest of the world has followed suit through docility or simple laziness. Besides, we have a penchant for sharp dichotomy: the guilty and the innocent, good and bad, etc. Shades in between, nuance and complexity, are mentally taxing and troubling. “The first problem with being black is that it is literally not accurate.” No matter how dark my skin is, it is not black (Boakye). Often in the Western press “race” means a non-white skin-pigmentation. In an article written many years ago, I suggested, somewhat tongue-in-cheek, that a certain kind of racism be more precisely termed “Colourism”.

It’s argued that prior to the 1600s and the enslavement of Africans, white people did not see themselves as belonging to a ‘race’. In simple terms, the slaves weren’t Christian and, therefore, could be enslaved. But, as the slaves became Christian, another justification was needed, and it was found in whiteness. But language is conventional rather than individual, so though I am careful to distinguish between colonialism and imperialism; though I refer to the autochthonous as “Native Americans” and not as “Indians”, I find myself writing of “black” and “white” people; sometimes, of “people of colour”.

Human race

Those who believe in race are unable to agree on the number of races presently existing: it ranges from one (the human race) to about seventy. Shlomo Sand, Professor of History at Tel Aviv University in his The Invention of the Jewish People, first published in Hebrew for a Jewish readership (see, Sarvan, ‘Groundviews’, 07 March 2013), states that there is no biological basis for Jewishness, and that belief in a Jewish race is nothing but “racist pseudoscience”. Race is a social myth and not a scientific fact but “Zionist pedagogy produced generations who believed wholeheartedly in the ethnic uniqueness of their nation”. Another work by Professor Sand has the provocative title, ‘How I Stopped Being a Jew’. Opposition to Zionist policy and practice, particularly against the Palestinians, is deliberately and incorrectly besmirched as racism, more precisely, as anti-Semitism. But there is no Semitic race (Sand). What prevails is but ethno-religious nationalism. Israel today is made ugly by “brutal racism” and a crying failure to take others into consideration (Sand). Israel defines itself as a Jewish state but is unable to define who a Jew is: there is no Jewish DNA (Sand). Professor Sand asserts that he can’t be free unless others are also free. “My own place is among those who try to discern and root out, or at least reduce, the excessive injustices of the here-and-now”.

Ethnicity

Yet another synonym suggested for discredited ‘race’ is ‘ethnicity’. However, the latter term can testify to the resilience and mutability of racism, and the disguises it can adopt. Ethnicity is an aspect of relations between groups where at least one party sees itself as being culturally distinctive, if not unique. This sense of difference influences the perception and treatment of others. Though there are similarities and differences, the former are glossed over, and much made of difference. However, the boundary delimited by one cultural criterion – system of government, language, religion, social customs and practices – does not coincide with those established by other criteria. In short, “ethnicity” may be a Trojan horse bringing back disgraced racism. Ethnicity is a term to be used after careful thought. The term culture can now denote something essential, now something acquired; now something bounded, now something without boundaries; now something experienced, now something ascribed. Race as culture is only biological race in polite language.

Finally, it’s a matter of defining terms and clarifying concepts. Take for example, the word “peace”: Is it peace for the conquerors only? Is peace merely the negative absence of overt war or the positive presence of harmony for all citizens which, in turn, is the product of elements such as justice and a sense of security? (Justice cannot be equated with Law because there can be unjust, discriminatory, laws.)

Nationalism

As with ethnicity, so it is with nationalism. It has been said that a patriot is one who loves his own while a nationalist hates all others. ‘Nationalist’ can be but a euphemism for ‘racist’: some nationalists claim that only members of their group constitute the real and authentic nation. Racists reject a nationality based on citizenship. Some Sri Lankans living abroad claim, often receive and enjoy, legal nationality but vehemently and violently deny it to other groups in Sri Lanka: there, they affirm, nationality is based not on citizenship but on ‘race’.

Though race does not exist, racism certainly does – and flourishes. Race is not the father of racism but its child (Ta-Nehisi Coates, ‘Between the World and Me’). It’s those who are race-minded, who think and react in terms of race: see Flannery O’Connor’s short story, ‘The Artificial Nigger’. As Professor Amy Chua notes in ‘Political Tribes: Group Instinct and the Fate of Nations’, the majority projects itself as the norm; others are deviations and subordinate. “Sri Lanka” means for many “Sinhalese Buddhist”, and secondly Sinhalese Christians. Tamils, Muslims and others are beyond the including circle. (The Buddhist scholar, Dr. K. S. Palihakkara, using figurative language, sadly noted: Soon after the death of the Enlightened One, the beautiful clearing he had made was overrun by the surrounding jungle, and now “almost all Buddhists practise more of Hinduism than Buddhism: ‘Buddhism Sans Myths & Miracles’, Stamford Lake Publications, Pannipitiya, 109. If this is so, it obviates the question whether there are Sinhalese Hindus: Buddhists are also Hindu.)

Racism can strengthen the racial consciousness of a minority. While identity is neither single nor simple but multiple and complex, racism and ‘colourism’ focus on just one aspect: ‘race’ or skin-colour. I quote from an earlier article of mine:

“There was a time when most, if not all in the Island, irrespective of language and religion, equally took a measure of pride and encouragement from ancient achievement, temple and lake; an equal measure of happiness in being “Ceylonese”; a time when Tamils described themselves as Ceylonese and not (as some Tamils tend to do now) as “Sri Lankan Tamil”. When in 1915, D. S. Senanayake (later the first Prime Minister of independent Ceylon) and his brother, F. R. Senanayake, were jailed by the British authorities, Tamil Sir Ponnambalam Ramanathan went to England to plead their case. On his successful return, jubilant crowds placed him in a carriage, detached the horses, and dragged the carriage themselves. He was not seen as a Tamil who had helped free a Sinhalese, but as a Ceylonese helping a fellow Ceylonese… In 1925-6, when Bandaranayake, as leader of the Progressive National Party, set out the case for a federal political structure for Sri Lanka, he received no support for it from the Tamils (K M De Silva). In 1952, the Kankesuntharai parliamentary seat was contested by Chelvanayagam, as a member of the Federal Party. He was comfortably defeated by a UNP candidate.”

Racism can erase class solidarity: I know individuals who were socialists but later in life proudly succumbed to racism. Even those who have chosen to live outside the Island, while asking for and enjoying equality in their new home, nourish racism in the Island. In the Bible, cruel and persecutory Saul changed dramatically, and became saintly Paul. But with politics, it’s a case of Pauls becoming Sauls, racist and corrupt: life can be corrupting.

‘We can’t breathe freely’

The trampling of the rights of others is often justified by a proclaimed sense of victimhood and vulnerability: “We are victims.” “We attempt only to balance the scales of justice.” “Our identity and survival are in danger.” The last is said even by an overwhelming majority in full control of the state and its apparatus. The struggle for equality by a minority group is deliberately miscast as an attempt at domination, and brutally suppressed: fear, imagined or real, can breed cruelty. George Floyd’s dying words (May, 2020), “I can’t breathe!” have resonated internationally. Oppressed minority groups may gasp: “We can’t breathe freely!”

Inter-racial social and personal friendships do not alter fundamentals, though they are touted as evidence of the speaker being above racism. It doesn’t help if you are against injustice but do nothing at all about it (Henry Thoreau, essay ‘On Civil Disobedience’). Perhaps, the ruling elite in Sri Lanka, including military officers, have Tamil associates, if not friends: “I have a Tamil friend, therefore I am not a racist.”

Racism is also more powerful than religious affiliation: white Christians in the USA joined their fellow whites in enslaving or lynching black Christians. If I’m not mistaken, Sinhalese Christians primarily don’t identify with Tamil Christians but with Sinhalese Buddhists. A sacred text in one hand can inflict more harm than the knife or burning torch in the other. Religion has often willingly lent itself to political and racist projects. Those capable of injustice and cruelty (irrespective of religion), transform those evils into the noble and, most importantly, the holy: sacred, therefore obligatory. Golda Meir asserted that Israel was brought into existence in order to fulfil God’s wish. Similarly, “the Buddha chose Lanka and us. Therefore, we have no choice but to dominate”: not, “Blame me on History” but “Blame me on the Divine”!

For Sri Lankan readers, the contradictions inherent in racism are illustrated by Anagarika Dharmapala .The Buddhism he ‘exported’ was a world religion; broad and inclusive; lofty and noble, but within Lanka, Dharmapala’s Buddhism was narrow and racist. As Patrick Grant writes (‘Buddhism and Ethnic Conflict in Sri Lanka), Dharmapala lauded Buddhist tolerance and inclusion but believed in Sinhalese hegemony. He preached that Buddhism was universal, breaking down boundaries and hierarchies of race, colour, caste, kinship but promoted a racist Sinhalese-Buddhist fundamentalism, one which even excluded Sinhalese Christians. He urged young Sinhalese to be scientific but credited the myth of the ‘Mahavamsa’ with literal truth (Grant). Evidently, the Anagarika was not troubled by cognitive dissonance. The “dreams” of some can become terrible and tragic “nightmare” to others. The Anagarika was an irredentist who wanted to recover a paradise that had never existed. In his “dream”, Lanka under King Dutugemmunu was a paradise: The Sinhalese people lived a joyously cheerful life in those bygone times … the streets were crowded day and night by throngs of pilgrims … The atmosphere was saturated with the fragrance of sweet-smelling flowers and delicate perfumes There were “no slaughter houses, no pawnshops, no brothels, no prisons and law Courts and no arrack taverns and opium dens”: see, Ananda Guruge: ‘Return to Righteousness’.

‘Worse than War’

Professor Daniel Goldhagen (Harvard University) sees racism leading to something much ‘Worse Than War’ (eponymous) which he terms eliminationism, racism at its very worst – the transformation, repression, expulsion or extermination of a group. It’s implemented “only when the perpetrators are confident of success, owing to the overwhelming superior force they can unleash against defenceless people” who, though they are fellow countrymen, are seen as foreigners and inferior. The enemy is pursued and killed with veritable “glee”. “They routinely talk to them, taunt them, conveying to them their belief in their deeds’ rightness and justice, and their joy in performing them”. Multiple acts of savagery not only precede and accompany but occur after the death of the victims. Bodies are stripped naked, mutilated and displayed to men, women and even children. The perpetrators express joy, gloat and boast. “They mock the victims and celebrate their death”. Not only dead bodies but places of worship and cemeteries are deliberately desecrated. The rape of women is part of the display of power, intended to humiliate and visit shame, not only on the victims but collectively, on the group.

Eliminationists view their victims as “having inflicted great injury upon them and their society”. Eliminationist action is justified as being essentially retributive and, secondly, preventive of (imagined) future attack. The victims, and not the perpetrators, are seen as the “problem”: They are the cause. They are to blame. They exist. Horrible and horrifying cruelty is seen as obligatory, laudable, even as “sacred”. The aim of eliminationism is to homogenize society, to usher in some dreamed-of pure state.

Language and visual images conveyed in talk and discussion, newspapers and radio spread the notion that an entire group of people are subhuman and dangerous. Therefore, any study of eliminationism that “fails to give primacy to language and imagery” denies the fundamental reality of how people are cognitively, psychologically and emotionally prepared. Language is the soil that contains the seeds of action. Such eliminationist attacks will not occur if the community in general disapproved, was shocked or expressed revulsion and distaste: there’s general complicity. Intellectuals, artists, university professors, academics, journalists are no different from the illiterate and the lowest in society. Indeed, having status and influence, they are far worse and more culpable.

Soldiers, the paramilitary and policemen play a major role in elminationism. They constitute “pre-existing institutions of violence”, and are either “the lead killing institution or in a critical support role”. During a period of conflict, other countries have difficulty knowing what is happening, and this gives licence to the military to act as it pleases. Soldiers often feel rage because of the danger they face, and because “their comrades, loved ones and people” have been killed, suffered injury or harm. They inhabit a brutalizing and brutalized world.

Detention camps set up by the government and its soldiers are “a spatial, social and moral netherworld” into which the perpetrators herd “a weakened, overwhelmed, unthreatening, and pliant population, including children” . “A principal operational purpose of camp systems is degrading the victims, to make them understand their subjugated, demeaned, and right-less state. Camps are “cruelty’s quintessential sites” and perpetrators create them in a manner guaranteeing the victims will suffer cruelty “regularly, daily and nightly”.

Changing perspective completely, one can argue that racism is inherent and makes us the most dangerous of all animals. We have made the planet and everything on it our prey (‘The Life of Pi’). There’s something fundamentally flawed in our human makeup. Jacques Lacan wrote of the mirror-stage in the development of a human being when it realizes that the image seen in the mirror is she, herself: that there is me here. The German word fremdeln refers to a behavioural pattern in the development of infants in which a child has a mistrust, dislike or fear of strangers. In a fundamental, biological, sense there is “Me” and everyone else is the “Other”. Is racism the result of the individual, rather than being single, seeing herself as belonging to a group, separate from, if not opposed to, other groups formed by other individuals? Does racism go back to our distant past when, armed with stones and sticks, we fought other animals and other groups of humans for our very survival? Professor Harari writes (‘Sapiens’) that tolerance is not a human characteristic, and a small difference in skin-colour, language or religion has been enough to prompt one group of Sapiens to set about exterminating another group. Biological distinctions between different groups of Homo sapiens are negligible yet figments of imagination are transformed into cruel and very real social structures and practice.

Although not based on fact and science, ‘race’ exists powerfully. ‘Race’ exists – for those who believe it exists. To the Stoics, the divine spark in human beings was reason, and Voltaire believed that though doubt is uncomfortable, and certainty can lead to criminality, progress can be made by the use of reason. To my limited knowledge, Buddhism is a philosophy; a moral and ethical code. But a moral position is based on reason. What has struck me about Buddhist doctrine is its beautiful reasonableness (reason + able): no wonder most follow the Buddhist religion and not Buddhist doctrine. Empathy too is needed to combat racism. And a pre-requisite of empathy is a modicum of imagination; the ability to “put oneself in the shoes of another”. Bu this imagination and empathy are lacking – even in academics teaching lofty, compassionate, literary texts.

Racism being irrational, can it be deconstructed by reason? After all, racists first form attitudes and beliefs, and then set about finding justification. Heraclitus famously said, “All is flux”, and the Buddha made transience one of his most important perceptions. But though some things change, some unfortunately don’t. Professor Harari observes that confronting racists with facts, evidence and statistics has no effect because their beliefs are not based on reason.

Professor John Gray argues (‘The Silence of Animals’’) that the idea that history is a story of increasing rationality, decency and ethical progress is a myth.

Lines from a once-popular song: “Oh when will they ever learn? When will they ever learn?” The question is really a sad exclamation. However, as Toni Morrison pointed out,, the more hopeless a just struggle, the greater the honour in not giving up. Reni Eddo-Lodge wrote that she no longer talks to white people about “colourism” because it’s futile. The speech-act theory is associated with J. L. Austin but it can be argued that all speech and writing are acts, and Reni Eddo-Lodge in saying she won’t talk does precisely that. Violence in any form, as Sartre noted, is the failure of human beings to resolve issues without resorting to the crudity of force. Reason and language are what we have to combat racism, and the peaceful existence of several multi-ethnic, multicultural countries attest to the fact “otherness” need not necessarily lead to conflict. Franz Boas insisted on the basic unity of humankind. There was no natural hierarchy of races, cultures or languages. He acknowledged that rejecting traditional beliefs and stories “in order to follow the trail of truth is a very severe struggle”. Boas used the German word “Herzenbildung”, meaning the training of one’s heart to see the humanity of another.

Racists will argue that racism is natural. But doesn’t “civilized” also mean the overcoming of our negative impulses and drives? As I wrote to Martin Jacques, author of ‘The Global Hierarchy of Race’: “Individuals like you have helped to make people confront their prejudices; to increase awareness, and so change attitudes and conduct. Our globe, planet Earth, rotates on its own but social change is the result only of human endeavour and action.”

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Midweek Review

Overall SLPP failures stressed in new Aragalaya narrative

Published

6 days ago

2026/05/20

Sahan Weerasooriya

Former President Mahinda Rajapaksa receives a copy of Mohan Samaranayake's ‘Regime Change project 2022’ at its launch held at Sri Lanka Foundation recently.

The US has been complicit in the 9 July 2022 assault on the President’s House. A new book, on the regime change project, by renowned political commentator Mohan Samaranayake, examined the then US Ambassador Julie Chung’s role in the operation. Referring to her twitter messages before the final assault, the author pointed out how she warned the government and the military against the advance on the President’s House while reassuring protection for the attacking party.

Throughout the March 31-July 14, 2022 period, Chung blatantly intervened in the government’s response, thereby preventing tangible action being taken to neutralise the growing threat.

Bringing up claims regarding Chung/ Indian High Commissioner Gopal Baglay putting pressure on Speaker Mahinda Yapa Abeywardena to accept the presidency, Samaranayake declared that only Abeywardena could clear the continuing controversy regarding the intervention made by an envoy. Regardless of who visited the Speaker, at his official residenc, as the JVP-led crowds prepared to bring Parliament under their control on 13 May, 2022, what we should keep in mind is that it was a joint US-Indian project. Who definitely met the then Speaker, followed by a delegation consisting of Buddhist and Catholic clergy and civil society, who, too, echoed the foreign instigated agenda, is irrelevant.

By Shamindra Ferdinando

Political and foreign affairs commentator Mohan Samaranayake meticulously deals with the overthrowing of President Gotabaya Rajapaksa in 2022, in a manner that exposed the failure on the part of the then ruling party, the Sri Lanka Podujana Peramuna (SLPP), to recognise the US-Indian plot that was in the making no sooner he assumed office as the President, or even before that. Samaranayake also discusses the pathetic police and armed forces response to the threat (Chapter 7).

Samaranayake dealt with the possibility of at least a section of the Cabinet-of-Ministers, unwittingly contributing to the overall strategy meant to undercut the government and isolate the President.

‘Regime Change project 2022’, authored by one-time UN public communications staffer, at its Colombo office, who also held several government appointments over a period of time, including under Gotabaya Rajapaksa’s tenure, found fault with Ministers Dullas Alahaperuma and Udaya Gammanpila, leader of the SLPP constituent, Pivithuru Hela Urumaya.

Samaranayake shed light on a frightening situation, within the ruling party, that lacked at least a basic plan of action, struggling to cope up with internal strife. He singled out the Basil Rajapaksa-led group as the worst of the offenders. Samaranayake is spot on. The author quite rightly declared that the triumph of the regime change project was nothing but the disintegration of the nationalistic group, within the ruling bloc. Unfortunately, the SLPP seemed to have failed to realise the gravity of that situation.

Pointing out that President Gotabaya Rajapaksa hadn’t been the leader of the ruling party, in one line, the author emphasised how the authoritarian conduct of the Basil Rajapaksa–led section of the parliamentary group caused rapid deterioration. The SLPP secured a near 2/3 majority at the 2020 parliamentary election. Formed in 2016, the SLPP, having won 18 electoral districts, bagged 145 seats. Basil Rajapaksa’s group didn’t tolerate dissent. That group slammed Wimal Weerawansa when he urged the SLFP to create an influential position for President Gotabaya Rajapaksa who ended up sacking Weerawansa and Gammanpila for some other mattter. The author criticised the President’s action.

It would be interesting to ascertain how the conspirators exploited the discord, within the ruling party, as they advanced the anti-Gotabaya strategy. Samaranayake, like others who authored books on overthrowing President Rajapaksa, acknowledged that the economic fallout, caused by the Covid-19 pandemic, and the war in Ukraine, facilitated the operation.

The leader of Jathika Nidahas Peramuna, Wimal Weerawansa, was the first to release a book on the regime change project. “Nine: The Hidden Story,’’ launched in April 2023, caused quite a controversy over claims of direct US intervention. Then US Ambassador Julie Chung denied Weerawansa’s revelation that she asked Speaker Mahinda Yapa Abeywardena to take over the presidency, regardless of constitutional impediments. Later the then Speaker’s indirect admission of what transpired proved much of Weerawansa’s assertions, though there is till controversy over the identity of the envoy who visited the Speaker at his official residence on 13 July, 2022. Remember the old adage that ambassadors are there to lie abroad for their country.

Weerawansa was followed by the much-respected writer, Sena Thoradeniya (Galle Face Protest: Systems Change or Anarchy), ousted President Gotabaya Rajapaksa (The Conspiracy to Oust Me from the Presidency), Maj. Gen. K. B. Egodawela who served on President Rajapaksa’s staff (Aragalaya: From Love to Violence), President Ranil Wickremesinghe’s media chief Prof. Sunanada Madduma Bandara (Aragalaye Balaya), Treasury Secretary Mahinda Siriwardana (Sri Lanka’s Economic Revival – Reflection on the Journey from Crisis to Recovery), and expert current affairs commentator Asanga Abeygunasekera (Winds of Change).

However, Samaranayake obviously has paid extra attention to the SLPP’s inner shortcomings that contributed to the overall success of the regime change operation. At the tail end of the first chapter, Samaranayake raised a spate of questions regarding the terrifying possibility of inside help that enabled the conspirators to carry out the regime change operation. Samaranayake asked whether those within the government caused economic deterioration deliberately, in support of the move against the President.

Referring to economic indicators and comparing the official figures, the author stressed the deterioration of the national economy during the Yahapalana administration (2015 to 2019) contributed to the economic collapse, like borrowing as much as USD12 billion by Wickremesinghe’s regime at high interests, however all that was conveniently put on President Gotabaya Rajapaksa by convenient critics leaving out elements of truth disadvantageous to their agenda. Propagation of false and politically motivated narratives, according to Samaranayake, seemed to have overwhelmed the President and his sharply divided parliamentary group.

On the basis of a disclosure made by the ex-President, Samaranayake highlighted how a far reaching decision to unilaterally suspend debt repayment was taken even without consulting the President.

Swiss Embassy affair

Samaranayake, who served as the Director General of President Gotabaya Rajapaksas’s Media Division, examined the regime change operation, taking into consideration what was dubbed as the Swiss Embassy affair, at the onset of his administration. Having acknowledged President Rajapaksa thwarted a diabolical Swiss plot to tarnish his government, using local Embassy employee Ganiya Bannister Francis (Siriyalatha Perera is her original name/She now lives abroad) from discrediting Sri Lanka, the author asserted that the SLPP’s failure to take the then Swiss Ambassador Hanspeter Mock to task for false flag operation influenced those who planned the regime change to go ahead.

The SLPP should reexamine its response to the Swiss Embassy affair. Perhaps, Sri Lanka should revisit the incident, particularly against the backdrop of accusations that Hanspeter Mock pursued an utterly contemptible agenda targeting Sri Lanka. Among the incidents cited was the Ambassador facilitating Chief Inspector Nishantha de Silva of the Criminal Investigation Department (CID) leaving the country without government authorisation.

Samaranayake’s assertion that the 2022 colour revolution was an extension of the 2015 regime change operation seems controversial to some people, though the writer believes the first such project was mounted in the aftermath of Sri Lanka’s triumph over the Liberation Tigers of Tamil Eelam (LTTE). The US backed UNP-JVP-TNA project to field war-winning Army Commander Sarath Fonseka as the common presidential candidate against incumbent Mahinda Rajapaksa that exposed the US hand. There cannot be any dispute over that.

The seriousness of Samaranayake’s allegation that ex-parliamentarian Hirunika Premachandra (SJB), on behalf of the regime change operation, tested President Gotabaya Rajapaksa’s defences during protest conducted outside the President’s private residence at Pangiriwatta, Mirihana, on 5 March, 2022. The issue at hand is whether the SJB authorised Hirunika’s actions at Pangiriwatta. But, Samaranayake’s criticism of the President and the armed forces, as well as the intelligence services, for failing to take tangible measures against the growing and deepening regime change threat. The author went to the extent of describing them as ,silent onlookers. The accusation that the President refused to believe that he was the target of the regime change operation underscored the SLPP’s pathetic response to the threat.

Samaranayake painted a bleak picture of the situation by quoting Egodawela, who served the Army, like Gotabaya, as having asserted that the March 31, 2022 violent protest was meant to assassinate President Rajapaksa. In post-Aragalaya examination of events/developments, Samaranayake blamed the police and armed forces for not neutralising gangs that unleashed violence in the aftermath of the attack on the Galle Face protesters, on 9 May, 2022. But, unfortunately, Samaranayake failed to pay sufficient attention to the failure on the part of the police and the armed forces to prevent Temple Trees mounting the first attack. There is no doubt that Temple Trees ordered the attack in a desperate bid to break the siege on the Presidential Secretariat, contrary to the instructions issued by President Gotabaya.

Samaranayake, who studied the situation, leading to the overthrowing of President Gotabaya, March 31 to July 14, 2022, period, and subsequent developments for nearly two years, emphasised the alleged bid to kill the President, and several others, and display their bodies on 9 July, 2022, following the storming of the President’s House. Based on social media posts, the author made the shocking claim that a private local and a foreign television channel had been there to telecast the displaying of bodies.

Perhaps, the plot could have succeeded if not for the timely intervention made by the then Navy Commander, Vice Admiral Nishantha Ulugettenne, who deployed SLNS Gajabahu to move the President and First Lady Anoma, who received the appreciation of all for being humble.

Ranil’s role and Yahapalana fault

Wickremesinghe played a crucial role in the project to oust President Rajapaksa. That is the undeniable truth. Beleaguered Gotabaya’s decision to accommodate Wickremesinghe as the Prime Minister, in April 2022, and then elevate him as the President, wouldn’t change the ugly truth. The author didn’t mince his words when he explained the swift collapse of the externally backed operation, soon after Gotabaya’s ouster. Those who funded the regime change project, lawyers/BASL involved in it and men and women who pursued political and religious agendas, according to the author, felt satisfied when Gotabaya stepped down. “They knew when to halt the campaign,” declared Samaranayake whose criticism of the President and the SLPP should attract their attention.

Samaranayake asserted that Wickremesinghe’s readiness to swiftly deploy the military and police to chase away those who remained outside the Presidential Secretariat, and other places, too, after Gotabaya’s ouster, contributed to the normalisation of the situation.

Having provided muscle to the protest campaign at the beginning, the UNP and the SJB cannot, under any circumstances, absolve themselves of the responsibility for the violence unleashed by organised gangs. Samaranayake’s clear stand that such violence cannot be justified, on the basis of Temple Trees allowing some staunch supporters to attack the Galle Face protesters out of sheer desperation, should be commended. SJB leader Sajith Premadasa, who sought political mileage out of the rapidly developing situation on 9 May, 2022, following the attack on the Galle Face protesters, was nearly killed when he visited the protest site. If not for the quick response of his bodyguards, Aragalaya activists could have captured him and other SJB lawmakers. Had that happened, the result could have been catastrophic.

One of the most controversial claims made by the author was the Chinese involvement in the regime change project. Although allegations and claims pertaining to the US, European and Indian interventions are in the public domain, the alleged direct Chinese involvement is a matter of grave concern. The author, without hesitation, named China and Russia in a group that included the US, the UK, EU, Japan and India hell-bent on achieving their political, economic and military objectives at the expense of other countries. Citing Sri Lanka as a case in point, the author methodically discussed post-Second WW regime change operations elsewhere while paying attention to the US-China conflict that undermined Sri Lanka’s sovereignty.

Samaranayake mentioned the US backing for retired General Sarath Fonseka at the 2010 presidential election, less than a year after the eradication of the LTTE as an instance that proved the US determination to achieve its objectives at any cost. Had the author been aware Fonseka was categorised alongside the Rajapaksa brothers as war criminals. It is like the way US treats ISIS as good terrorists and bad terrorist depending on whom they back. WikiLeaks released the then US Ambassador Patricia Butenis’s classified missive to Washington in addition to a spate of other documents which revealed directed US involvement in selecting Fonseka as the common candidate.

Samaranayake squarely differed with those who build their narratives on the basis of the actions of the then US Ambassador Julie Chung (2022 to January 2026) and Under Secretary of State for Political Affairs Victoria Nuland (2021 to 2024). Samaranayake is quite right in his assessment that, like many other US officials, the likes of Chung and Nuland were only tools to achieve overall US objectives. In the case of hapless Sri Lanka, the US strategy was/ is meant to ensure that Colombo remained aligned with the Indo-Pacific doctrine regardless of political changes. The way the US and its partner in crime India embraced and propped up JVP/NPP and again reiterated their approach.

An Act like no other

Samaranayake didn’t even bother to mention Siriwardena’s book that dealt with the developments, essentially with focus on economics leading to President Gotabaya’s ouster. Similarly, there hadn’t been a reference to ‘Winds of Change.’ (https://island.lk/aragalaya-gr-blames-cia-in-asanga-abeyagoonasekeras-explosive-narrative/)

Let me briefly discuss a major difference between Samaranayake’s take on economic crisis and that of Siriwardena who confidently asserted that Gotabaya’s presidency could have been saved if the government secured IMF loan facility. ( https://island.lk/aragalaya-could-have-been-thwarted-and-grs-presidency-saved-mahinda-siriwardana/)

According to Samaranayake’s narrative, the sudden suspension of debt repayment scheme even without consulting President Gotabaya had been a calculated move to entrap Sri Lanka in IMF strategy.

It would be pertinent to mention that President Wickremesinghe, in July, 2024, managed to adopt the Economic Transformation Act without a vote, in line with the overall IMF/other lending agencies’ strategy to ensure Sri Lanka remained aligned with the IMF, regardless of political changes. Having opposed the IMF outwardly over the years, the JVP/NPP pledged its allegiance to the IMF, without any hesitation, once installed in power at the expense of its purported original principles. There had never been such an Act that forbade political parties of pursuing policies contrary to specific IMF dictates.

Samaranayake explained how the JVP/NPP completely changed its approach in the wake of the 2024 national elections. Anura Kumara Dissanayake, who, in his capacity as the leader of the JVP, as well as its parliamentary group, in 2015 October, lashed out in Parliament against unbridled activities of India’s Research and Analysis Wing (RAW) in Jaffna. In April 2025 President Dissanayake entered into seven vital MoUs with Premier Modi. One dealt with defence, and a few months later Sri Lanka allowed Japan to sell controlling interests in the strategic ship builder Colombo Dockyard Limited (CDL), once carefully nursed by late National Security Minister Lalith Athulathmudali who was assassinated by the LTTE, to Mazagon Dock Shipbuilders Limited (MDL) affiliated with the Indian Ministry of Defence.

The way Sri Lanka succumbed to Western powers and India and ended up in their domain, therefore, as Samaranayake predicted, there may never be a comprehensive investigation into the despicable regime change operation. Alleging that Wickremesinghe conveniently allowed those responsible at all levels, including the military and police to go scot-free, the author asserted that Dissanayake, a key beneficiary of that operation, too, may never intervene.

Premier Modi, who sort of gave his blessings to the despicable decapitating operation against Iran, by visiting Tel Aviv, should realise that he is no darling of the West and he, too, will be stabbed in the back as these evil pale faces have done to others if they suspect that his country might be a future threat, both militarily and economically, to them. The US denied visa to Modi in March 2005. The State Department acted in terms of the Immigration and Nationality Act, citing Modi’s alleged responsibility for “particularly severe violations of religious freedom” related to the 2002 Gujarat violence.

Referring to various uprisings and revolutions that shaped the world over the past several centuries and those who propagated lies as they advanced frightening strategy here, the author confidently asserted that the vast majority didn’t realise that they were being used in a high profile regime change project.

Samaranayake’s narrative is a must read, as it is a no holds barred examination of available facts, sometimes ignored by political parties, the judiciary and the media. Having read all books that dealt with regime change projects, except the one by Maj. Gen. Egodawella, the writer is of the view that Samaranayake went to extraordinary lengths to educate the people of the challenges faced by post-war Sri Lanka.

The challenge to the country’s unitary status seems to be growing in the absence of a cohesive strategy regardless of political interests to safeguard national interests. The situation seems so bad and further deteriorating rapidly, the 17tth anniversary of armed forces triumph over separatist Tamil terrorism appears to be irrelevant. Let us hope Samaranayake’s thought-provoking narrative receives public attention and influences the decision-makers to change their direction.

In fact, there had never been such a comprehensive examination of regime change operation, taking into consideration a wide-range of facts/issues to prove the US dominance here, though China still runs many critically important projects. Unassuming Samaranayake, like Thoradeniya, remain among a small group of people who had the strength and courage to tell the truth.

Midweek Review

Palm leaf manuscripts of Sri Lanka – part iii

Published

6 days ago

2026/05/20

Sahan Weerasooriya

Sirancee Gunawardena, the author of ‘Palm leaf manuscripts of Sri Lanka ‘(1977) met J. Pannila of Artigala south, Hanwella when she was researching palm leaf manuscripts. He was then a village elder and was the descendant of a long line of palm leaf manuscript writers.

Pannila had told Sirancee how the palm leaf is prepared as writing material and she has reproduced the information in her book. It is possible to infer from the knowledge shown by Pannila that palm leaf manuscripts writers were also trained in preparing the palm leaf, and in preserving the manuscript as well as writing on it. I think there may have been others who lacked the skill of writing, but who knew to prepare the item and to preserve it.

In Sri Lanka palm leaf manuscripts were made out of the young fronds of the Talipot palm. Talipot was able to resist the tropical climate of Sri Lanka. Pannila said, before the leaf bud opens, rings of bamboo are put 18 inches apart round the main leaf (sic). After 21 days, the branch is cut and brought down carefully, from the crown of the tree which is usually about 60 feet above ground. The mid rib of each leaf is cut off and the leaves become flexible strips.

The leaves are wound up into rolls. These are put into a large clay pot, with layers of pineapple leaves in between. Pot is filled with water and Kappetiya branches are placed on top, the vessels is sealed with a cloth and heated over a fire. The palm leaves were considered sufficiently boiled when the leaves of the Kappetiya fell off. The rolls were then taken out and washed.

The leaves were polished by rubbing them against a rounded pole of Walla wood, till the strips became flat. They were hung on a coir rope, like a clothes line, and kept outdoors for a week or so, get a fine polished texture. They were now ready for writing. The leaf strip was placed on a piece of soft wood and held in the left hand for writing with the right hand.

Writing was done with the Panhinda. This stylus had a steel tipped quill. The end of the quill was like that of an arrow, both sides were sharp and the edge was pointed to obtain sharp outlines. There were different sized quills. Some broader than others. Sharp, small size stylus was used for drawings. Sirancee owned two stylus, one long stylus with an ornate fan shaped top and another with two decorative metal globules.

The ordinary stylus was traditionally hand made by the village blacksmith. But there were elaborate ones with ornate gold, metal, ivory or carved wooden handles. The gold stylus was made of pure gold except for the stylus which was of steel. The gold stylus was a symbol of prestige. The Ananda Coomaraswamy collection has a golden stylus with royal ensign ‘SrI’. It is said to have been originally given by King Narendrasinha to Alagaboda Nilame.

The stylus was treated with respect. Sirancee pointed out that the Maha Lekammitiya and stylus were carried in the Dalada temple procession in the Esala perahera. The Matale Mahadivase Kadainmpota said “Niharepola Alahakoon Mohottala was appointed lekam of Tunkorale and received the ran Panhinda and flag”.

Inscribing a palm leaf was a skilled task. A scribe had to go through a long period of training before he was allowed to write on ola. Only very experienced writers were allowed to inscribe a major work. The handwriting in a manuscript therefore was very beautiful and were works of art, said Sirancee. Letters were uniform and evenly spaced. Palm leaf drawings were fine line drawings, which required great skill. Circles and shapes were drawn free hand.

The manuscript usually starts with the auspicious word ‘Svasti’, with the latter ‘ka’ below it. The text commenced with traditional salute to the Buddha and ended with a colophon which gave the name of the author and promoter and some times the scribe and the date. But most authors were anonymous.

Palm leaf manuscripts were numbered starting from the Sinhala letter Ka according to the Sinhala alphabet. words were written from left to right. There are no punctuation marks and no spaces between words. There were margins and a symbol to demarcate paragraphs. Most manuscripts only had text, but there were many with illustrations.

The words scratched on the ola had to be made visible. Inking was a special art. The process was called Kalumadima. The palm leaf was rubbed with a soft cloth dipped in Dummala oil and powdered charcoal obtained from the Godama tree. The surface of the leaf was then cleaned with rice bran (Dahaiyya).

The dummala used was a resin derived from a fossilised root of a plant called Hal ((vateria acuminata). It was dug out from paddy fields and river beds, on the two auspicious days, Wednesdays and Saturday. The dummala was distilled in an earthen pot with the outside coated in cow dung and clay. The distilling was done between 6 pm and 2 am in the garden. Ten pounds of Dummala produced about 2 bottles of oil.

When palm leaves were gathered together to form a single text, they resembled books. The manuscripts seen by Sirancee averaged 60-65 folios, but there were many which were larger. One manuscript had 311 folios.

Creating this ‘book’ was also a special process. The leaves were cut into the required size, usually two inches wide and between 8 and 18 inches in length. The inscribed leaves were placed one under the other. Holes were punched with a hot rod, and a cord passed through. The punching of holes was done according to rules given as verse. Fold the leaf into three then into four and make the holes in between the creases at the two ends. One manuscript seen by Sirancee was stitched together and opened like an accordion.

Folios were placed between two covers known as Kamba. Most manuscripts had wooden covers, of ebony, jak, milla, calamander and other hard woods. The covers were decorated in lac with flower designs, such as Jasmin, kadupul, lotus, liya wela,creepers,. Some were decorated with geometric designs, or rope design. Some had ivory inlay, others had contrasting wood in marquetry, tortoise shell was also used. One manuscript had ebony cover inlaid with ivory. the button was of tortoise shell. At Katarangala in Halloluwa they found a pirit pota with covers in dainty design.

Highly venerated manuscripts such as those on Buddhism had covers of ivory or silver, and were decorated with gem stones. These are kept safely. Malwatte temple had a palm leaf manuscript on Abhidamma written in Sinhala, with ivory covers, a border of rubies and blue sapphires and a design of flowers set in gold. Malwatte had another manuscript, with cover in silver and gold and a floral design richly encrusted with white sapphires and zircons. Hanguranketa temple had a manuscript with gem studded covers. Pelmadulla Raja maha vihara also had a manuscript with carved ivory cover. Several other manuscripts had gem studded covers. National Museum library had a manuscript on Abhidamma with an ornamented cover in brass. SWRD Bandaranaike collection had a manuscript with silver cover and gems.

The formula for making oil for preserving manuscripts is a heavily guarded secret, said Sirancee. Pannila had a secret formula which was handed down generation to generation and was known only to a few families. Pannila gave Sirancee the formula in appreciation of her interest in the subject. Sirancee has gven the formula and method, with photographs, in her book on pages 38-40.

Pannila had been commissioned by the National Museum library to apply his secret oil to the palm leaf manuscripts which needed preserving. He was also invited to temple libraries and to the Institute of Indigenous medicine at Rajagiriya to clean and restore their manuscripts.

Sirancee stated that palm leaf manuscripts stored on wooden shelves did not deteriorate despite the humid climate. Manuscripts kept in pettagama tended to disintegrate, she said. But Nagolle Raja Maha vihara was a well-known exception. The olas stored in its pettagama remain well preserved.

The National Library of Sri Lanka has a Preservation and Conservation Centre (PAC) which pays special attention to palm leaf manuscripts. The IFLA PAC Centre was inaugurated on 5^th August 2015. The Centre produces “Panhida Herbal Oil”for the conservation of palm leaf manuscripts.

Udaya Cabral, who heads the PAC, with M Ravikumar, and T Ramanan presented a paper titled Developing a strategic program for safeguarding palm-leaf manuscripts in Sri Lanka at IFLA Conference, 2018.In 2021 the National Library issued a report on best practices for the conservation of Palm-Leaf Manuscripts, prepared by Udaya Cabral and R.M Nadeeka Rathnabahu.

Cabraal and Ratnabahu said that a palm leaf manuscript around 200 years old located in National Library of Sri Lanka, regularly treated by Dummala herbal oil was examined under microscope. They found that the traditional oil was not completely effective, some fungus still remained. PAC recommended that after treatment with Dummala oil, the manuscripts be kept in a specially designed ‘fume cupboard ‘made out of neem wood, with a cube of Thymol placed at the bottom.

In my view, it is only in recent times, that ola manuscripts are treated as archival material, to be preserved somehow. My guess is that in ancient times, the original manuscript was kept as long as possible but a copy was made when it was clear that the original was going to perish. This was repeated over and over again. That is how the Mahavamsa came to us. ( continued)

REFERENCES

Sirancee Gunawardana Palm leaf manuscripts of Sri Lanka. 1977 p 14–, 33-. 132, 134, 248-251, 254, 25

https://www.ifla.org/news/pac-sri-lanka-publishes-a-new-report-on-best-practices-for-the-conservation-of-palm-leaf-manuscripts/

http://library.ifla.org/2266/1/124-cabral-en.pdf

https://www.ifla.org/wp-content/uploads/files/assets/pac/Documents/pac_sri_lanka_report_best_practices_for_conservation_of_palm-leaf_manuscripts_.pdf

BY KAMALIKA PIERIS