Features
‘Sinhala Buddhist nationalism vs. liberal civil society’ debate on the left
By DR. DAYAN JAYATILLEKA
For a country with a deep crisis, galloping poverty and a very significant Left (JVP-NPP and FSP), there is a paradoxically thin contribution by the leftwing intelligentsia. This can be contrasted by a cursory glance at the volumes of back issues of the Lanka Guardian which would illustrate the far thicker contribution by leftwing intellectuals in the 1980s (not to mention earlier decades).
Another contrast between today and the 1980s is that there are hardly any debates on the political Left, though the conspicuous Left formations could do them.
Left Debate
Therefore, the current contribution by the left intellectuals has to be greatly valued. I refer (in no particular order) to Kumar David, Ahilan Kadirgamar, Devaka Gunawardena, Uditha Devapriya, Shiran Ilanperuma and Kanishka Gunawardena. I would have included Kusum Wijetilleke, whose contribution is stellar but would qualify more as progressive or ‘left-leaning’ than ‘leftist’ in terms of his concerns and framework.
Kumar David is seniormost and sui generis, Ahilan writes regularly and invaluably on economics. Kanishka writes all too infrequently.
This leaves the troika of Devaka-Uditha-Shiran to debate political issues from a left perspective. Despite their palpable intelligence, the fact that you don’t need the fingers of even one hand to count these left intellectuals who write for publication in English is a sad state of affairs, given the volume of thinking-through the Left needs to do and is not being done.
Over several weeks Devaka, Shiran and Uditha have been engaged in a most important debate over a cluster of related issues. These include Sinhala Buddhist nationalism, liberal civil society and anti-imperialism.
Each writer has tried to grapple with each of these issues but running like a subterranean stream beneath it all is a debate, more implicit than explicit, on a progressive political perspective and left strategy.
I am not saying that the attempt of each of these writers to come to grips with each of these issues is but a screen for a polemic on strategy. I am saying that these intrinsically valuable explorations of each subject and the attempt to construct a framework for oneself and others, also has an important dimension of political strategy and therefore an enhanced value.
I may be engaged in oversimplification or simply in error, but it seems to me that the underlying question is: “which is more reactionary, Sinhala Buddhist nationalism or liberal civil society, and how do – how should – each of these phenomena figure in an anti-imperialist politics?”
The question seems to constitute an intractable conundrum, but perhaps that because of the way it is looked at.
Dialectical-Historical Method
To my mind, the Gordian Knot can be cut by a what Georg Lukacs calls the ‘dialectical-historical’ method.
The dialectical part would consist of an acknowledgement that none of these phenomena are monolithic and unearthing the essential contradiction within each phenomenon.
The historical part would be to figure out which aspect of the contradictory character of the phenomenon under discussion comes—or had come– to the forefront and which had receded into a secondary place, at which period of history and, upon closer focus, at which moment and in which situation.
In short there is no simple answer. The issue is intrinsically complex and problematic. The phenomena are also dynamic, not static, and must be viewed as such. The question must be viewed concretely. ‘Sinhala Buddhist nationalism’ when and in relation to what? Likewise, ‘liberal civil society’. This is true of that holy of holies, ‘anti-imperialism’ as well.
Slavoj Zizek was fond of repeating a humorous yet deadly serious reply by Stalin to the journalist who asked him, which is worse, the right deviation or the left deviation. Stalin replied “they are both worse”. There are times, the same answer may be true with regard to Sinhala Buddhist nationalism and liberal civil society. They are both worse.
For his part, Samir Amin was also fond of quoting a line from Stalin, from Foundations of Leninism, where he pointed out that the intrinsically reactionary ideology of a movement or personality may be less important than the role he/she/it plays in the anti-imperialist struggle. “That is why the Emir of Afghanistan is more progressive than the British Labour party” quipped Stalin, but in all seriousness.
It really depends on the larger context; on what else is happening. The framework of the debate should be widened, instead of assuming an essential, unchanging, monolithic character of any phenomenon—and issuing from that, the possibility of formulating an answer that is correct in any absolute sense.
1956 and Sinhala Nationalism
Let me conclude with two personal reference points. Firstly, my father Mervyn de Silva’s own grappling with the phenomena of SWRD Bandaranaike, Sinhala nationalism, 1956 and all that. SWRD had thrust him into the study of international affairs in his late 20s. Mervyn turned 30 the year SWRD was assassinated.
“Perhaps in the absence of a truly national and unifying pre-independence movement, Ceylonese nationalism, denied a natural birth, acquired mongrel features with the departure of the foreign ruler. Inasmuch as it was against foreign domination and foreign symbols, this nationalism historically speaking, was normal. But when it focused on the Tamil minority, a community identified as the favoured child of colonial policies, it was racist.”
(‘April Anniversaries’, Teilhard de Chardin lecture, Lanka Guardian April 1981)
Mervyn was not a Marxist dialectician but a literary critic with an advanced sensibility, even as a youth, according to Godfrey Gunatilleke. The lesson is that what is most important is not to rush to judgment but to wrestle with and comprehend.
Neo-Fascism and Nationalism
Secondly, here is an extended quote from something I wrote on Sinhala nationalism.
“…In 1985 the World Festival of Youth and Students was addressed by two old time revolutionary heroes. One was Miguel Marmol, a leader of the 1933 communist uprising in El Salvador, led by the iconic Farabundo Marti. The other was Kurt Julius Goldstein, German Jewish Communist, veteran of the Spanish Civil War, survivor of Auschwitz and Buchenwald, as well as the notorious ‘Death March’, and the head of the World Federation of Anti-Fascist Resistance Fighters. My extended conversation with Goldstein was two years after July ’83 and I asked him what the main lessons were that he drew from his experiences and those of his heroic comrades. I asked him the main mistakes the antifascists of the 1930s made, the mistakes that he would not repeat if he were put on a time machine. I recorded his answer in the Lanka Guardian of that time.
He said that the biggest error the Left made was to confuse nationalism, chauvinism and fascism: “we should have united with nationalism, even chauvinism, to fight fascism; instead of which we treated them as all the same”. He said– and I published it at the time– that they, the Left of that day, confused nationalism, populism and chauvinism with fascism, and that they should have differentiated between these and fascism, adopting a strategy of uniting or working with all those diverse (even unsavory) elements of an anti-status quo orientation who could be united, neutralizing those who could not, and identifying, isolating and targeting the fascists.
He said the Left was insensitive to the grievances of those misguided social forces and did not know how to approach them– which opened the space for fascist appeals to resonate and monopolize. I believe the same mistakes should not be repeated today. One must not fail to grapple with, and adopt a new approach, to the phenomena of nationalism and patriotism, including Sinhala nationalism and patriotism.
…Sinhala-Buddhism as such is too old, rooted, broad and organic to be frontally confronted and ruptured with. Instead, it must be externally contained and countervailed; its plasticity recognized; it must be internally reworked, re-calibrated, re-set and re-assembled so as to fairly and justly accommodate multi-ethnicity, multi-religiosity, multilingualism and multiculturalism, i.e., pluralism. The gap between the interests of the Sinhalese, including the Sinhala Buddhists, and the extreme, sectarian versions of Sinhala Buddhism, must be exposed, highlighted and utilized to combat the latter…
…Sinhala fascism cannot be defeated by frontally opposing Sinhala Buddhism or Sinhala nationalism as such. Nor can it be defeated outside of a national-democratic strategy to build a united Sri Lankan nation and state, resisting external interventionism and Tamil secessionism. This means a patriotic, popular-democratic platform, but may well require the adoption of a populist and patriotic one which includes a nationalist plank…” (How To & How Not To Fight Future Fascism – Colombo Telegraph)
Operative Implications and Conclusions
I’m not saying I’d draw the same conclusion today or phrase it in exactly the same way, but as the Ranil regime hardens into an election-killing ‘dependent authoritarianism’ or even ‘dependent neo-fascism’, I do want to share what Kurt Julius Goldstein told me and what I made of it. I hope it helps the current discussion among young Left intellectuals.
None of this should this be read as any kind of defence of the Uttara Lanka bloc in which the social chauvinists, xenophobes and conspiracy theorists are the head not the tail (the latter is composed of genuinely left parties).
The Uttara Lanka leadership’s indictment of the Aragalaya as an imperialist plot is wildly lunatic as it would have been had Lenin denounced the abortive 1905 revolution as reactionary because the triggering event was a massacre of a procession led by Father Gapon (in fact Lenin wrote warmly about him and militantly intervened in support of the ensuing 1905 armed uprising), or worse still, the Russian Revolution of 1917 is classified a ‘Colour Revolution’ because Lenin arrived at the Finland station on a sealed train provided by the German imperialists who were at war with Russia!
Reason, universality and modernity must be the philosophical base (but exceptionally, not perhaps the exclusive component) of any values and ideology that lead and guide a progressive bloc.
I would only suggest that debates among left intellectuals be informed by the spirit of intervention in the concrete conjuncture and aimed at impacting the practice of the actually existing Left(s)— NPP-JVP, FSP-IUSF and CPSL and DLF. What’s missing in the current debates is the operative bottom-line, however provisional.
by Kaushalya Perera
Time has, by and large, stood still in the business of academic staff recruitment to state universities. Qualifications have proliferated and evolved to be more interdisciplinary, but our selection processes and evaluation criteria are unchanged since at least the late 1990s. But before I delve into the problems, I will describe the existing processes and schemes of recruitment. The discussion is limited to UGC-governed state universities (and does not include recruitment to medical and engineering sectors) though the problems may be relevant to other higher education institutions (HEIs).
How recruitment happens currently in SL state universities
Academic ranks in Sri Lankan state universities can be divided into three tiers (subdivisions are not discussed).
* Lecturer (Probationary)
– recruited with a four-year undergraduate degree. A tiny step higher is the Lecturer (Unconfirmed), recruited with a postgraduate degree but no teaching experience.
* A Senior Lecturer can be recruited with certain postgraduate qualifications and some number of years of teaching and research.
* Above this is the professor (of four types), which can be left out of this discussion since only one of those (Chair Professor) is by application.
State universities cannot hire permanent academic staff as and when they wish. Prior to advertising a vacancy, approval to recruit is obtained through a mind-numbing and time-consuming process (months!) ending at the Department of Management Services. The call for applications must list all ranks up to Senior Lecturer. All eligible candidates for Probationary to Senior Lecturer are interviewed, e.g., if a Department wants someone with a doctoral degree, they must still advertise for and interview candidates for all ranks, not only candidates with a doctoral degree. In the evaluation criteria, the first degree is more important than the doctoral degree (more on this strange phenomenon later). All of this is only possible when universities are not under a ‘hiring freeze’, which governments declare regularly and generally lasts several years.
Problem type 1
– Archaic processes and evaluation criteria
Twenty-five years ago, as a probationary lecturer with a first degree, I was a typical hire. We would be recruited, work some years and obtain postgraduate degrees (ideally using the privilege of paid study leave to attend a reputed university in the first world). State universities are primarily undergraduate teaching spaces, and when doctoral degrees were scarce, hiring probationary lecturers may have been a practical solution. The path to a higher degree was through the academic job. Now, due to availability of candidates with postgraduate qualifications and the problems of retaining academics who find foreign postgraduate opportunities, preference for candidates applying with a postgraduate qualification is growing. The evaluation scheme, however, prioritises the first degree over the candidate’s postgraduate education. Were I to apply to a Faculty of Education, despite a PhD on language teaching and research in education, I may not even be interviewed since my undergraduate degree is not in education. The ‘first degree first’ phenomenon shows that universities essentially ignore the intellectual development of a person beyond their early twenties. It also ignores the breadth of disciplines and their overlap with other fields.
This can be helped (not solved) by a simple fix, which can also reduce brain drain: give precedence to the doctoral degree in the required field, regardless of the candidate’s first degree, effected by a UGC circular. The suggestion is not fool-proof. It is a first step, and offered with the understanding that any selection process, however well the evaluation criteria are articulated, will be beset by multiple issues, including that of bias. Like other Sri Lankan institutions, universities, too, have tribal tendencies, surfacing in the form of a preference for one’s own alumni. Nevertheless, there are other problems that are, arguably, more pressing as I discuss next. In relation to the evaluation criteria, a problem is the narrow interpretation of any regulation, e.g., deciding the degree’s suitability based on the title rather than considering courses in the transcript. Despite rhetoric promoting internationalising and inter-disciplinarity, decision-making administrative and academic bodies have very literal expectations of candidates’ qualifications, e.g., a candidate with knowledge of digital literacy should show this through the title of the degree!
Problem type 2 – The mess of badly regulated higher education
A direct consequence of the contemporary expansion of higher education is a large number of applicants with myriad qualifications. The diversity of degree programmes cited makes the responsibility of selecting a suitable candidate for the job a challenging but very important one. After all, the job is for life – it is very difficult to fire a permanent employer in the state sector.
Widely varying undergraduate degree programmes.
At present, Sri Lankan undergraduates bring qualifications (at times more than one) from multiple types of higher education institutions: a degree from a UGC-affiliated state university, a state university external to the UGC, a state institution that is not a university, a foreign university, or a private HEI aka ‘private university’. It could be a degree received by attending on-site, in Sri Lanka or abroad. It could be from a private HEI’s affiliated foreign university or an external degree from a state university or an online only degree from a private HEI that is ‘UGC-approved’ or ‘Ministry of Education approved’, i.e., never studied in a university setting. Needless to say, the diversity (and their differences in quality) are dizzying. Unfortunately, under the evaluation scheme all degrees ‘recognised’ by the UGC are assigned the same marks. The same goes for the candidates’ merits or distinctions, first classes, etc., regardless of how difficult or easy the degree programme may be and even when capabilities, exposure, input, etc are obviously different.
Similar issues are faced when we consider postgraduate qualifications, though to a lesser degree. In my discipline(s), at least, a postgraduate degree obtained on-site from a first-world university is preferable to one from a local university (which usually have weekend or evening classes similar to part-time study) or online from a foreign university. Elitist this may be, but even the best local postgraduate degrees cannot provide the experience and intellectual growth gained by being in a university that gives you access to six million books and teaching and supervision by internationally-recognised scholars. Unfortunately, in the evaluation schemes for recruitment, the worst postgraduate qualification you know of will receive the same marks as one from NUS, Harvard or Leiden.
The problem is clear but what about a solution?
Recruitment to state universities needs to change to meet contemporary needs. We need evaluation criteria that allows us to get rid of the dross as well as a more sophisticated institutional understanding of using them. Recruitment is key if we want our institutions (and our country) to progress. I reiterate here the recommendations proposed in ‘Considerations for Higher Education Reform’ circulated previously by Kuppi Collective:
* Change bond regulations to be more just, in order to retain better qualified academics.
* Update the schemes of recruitment to reflect present-day realities of inter-disciplinary and multi-disciplinary training in order to recruit suitably qualified candidates.
* Ensure recruitment processes are made transparent by university administrations.
Kaushalya Perera is a senior lecturer at the University of Colombo.
(Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.)
This week, too, the spotlight is on an outfit that has gained popularity, mainly through social media.
Last week we had MISTER Band in our scene, and on 10th February, Yellow Beatz – both social media favourites.
Talento is a seven-piece band that plays all types of music, from the ‘60s to the modern tracks of today.
The band has reached many heights, since its inception in 2012, and has gained recognition as a leading wedding and dance band in the scene here.
The members that makeup the outfit have a solid musical background, which comes through years of hard work and dedication
Their portfolio of music contains a mix of both western and eastern songs and are carefully selected, they say, to match the requirements of the intended audience, occasion, or event.
Although the baila is a specialty, which is inherent to this group, that originates from Moratuwa, their repertoire is made up of a vast collection of love, classic, oldies and modern-day hits.
The musicians, who make up Talento, are:
Prabuddha Geetharuchi:
Geilee Fonseka: Dynamic and charismatic vocalist
Prabuddha Geetharuchi: The main man behind the band Talento
(Vocalist/ Frontman). He is an avid music enthusiast and was mentored by a lot of famous musicians, and trainers, since he was a child. Growing up with them influenced him to take on western songs, as well as other music styles. A Peterite, he is the main man behind the band Talento and is a versatile singer/entertainer who never fails to get the crowd going.
Geilee Fonseka (Vocals):
A dynamic and charismatic vocalist whose vibrant stage presence, and powerful voice, bring a fresh spark to every performance. Young, energetic, and musically refined, she is an artiste who effortlessly blends passion with precision – captivating audiences from the very first note. Blessed with an immense vocal range, Geilee is a truly versatile singer, confidently delivering Western and Eastern music across multiple languages and genres.
Chandana Perera (Drummer):
His expertise and exceptional skills have earned him recognition as one of the finest acoustic drummers in Sri Lanka. With over 40 tours under his belt, Chandana has demonstrated his dedication and passion for music, embodying the essential role of a drummer as the heartbeat of any band.
Harsha Soysa:
(Bassist/Vocalist). He a chorister of the western choir of St. Sebastian’s College, Moratuwa, who began his musical education under famous voice trainers, as well as bass guitar trainers in Sri Lanka. He has also performed at events overseas. He acts as the second singer of the band
Udara Jayakody:
(Keyboardist). He is also a qualified pianist, adding technical flavour to Talento’s music. His singing and harmonising skills are an extra asset to the band. From his childhood he has been a part of a number of orchestras as a pianist. He has also previously performed with several famous western bands.
Aruna Madushanka:
(Saxophonist). His proficiciency in playing various instruments, including the saxophone, soprano saxophone, and western flute, showcases his versatility as a musician, and his musical repertoire is further enhanced by his remarkable singing ability.
Prashan Pramuditha:
(Lead guitar). He has the ability to play different styles, both oriental and western music, and he also creates unique tones and patterns with the guitar..
The JJ Twins, the Sri Lankan musical duo, performing in the Maldives, and known for blending R&B, Hip Hop, and Sri Lankan rhythms, thereby creating a unique sound, have come out with a brand-new single ‘Me Mawathe.’
In fact, it’s a very special milestone for the twin brothers, Julian and Jason Prins, as ‘Me Mawathe’ is their first ever Sinhala song!
‘Me Mawathe’ showcases a fresh new sound, while staying true to the signature harmony and emotion that their fans love.
This heartfelt track captures the beauty of love, journey, and connection, brought to life through powerful vocals and captivating melodies.
It marks an exciting new chapter for the JJ Twins as they expand their musical journey and connect with audiences in a whole new way.
Their recent album, ‘CONCLUDED,’ explores themes of love, heartbreak, and healing, and include hits like ‘Can’t Get You Off My Mind’ and ‘You Left Me Here to Die’ which showcase their emotional intensity.
Readers could stay connected and follow JJ Twins on social media for exclusive updates, behind-the-scenes moments, and upcoming releases:
Instagram: http://instagram.com/jjtwinsofficial
TikTok: http://tiktok.com/@jjtwinsmusic
Facebook: http://facebook.com/jjtwinssingers
YouTube: http://youtube.com/jjtwins
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GMOA decides to intensify its trade union struggle
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