Features
Sumathy’s Ingirunthu : (Here and Now)
The Malaiyaha and Memory of the World 1823-2023
by Laleen Jayamanne
Continued From Yesterday
When Sivamohan was growing up in Jaffna in a Christian home (prior to the civil-war), her three sisters and mother listened to and also sang African-American Gospel music (what we then called Spirituals). She also said that her mother read poetry to her as a child, about the experience of slavery there, suggesting the source of that music. An awareness of the Blues came a little later, she said, perhaps, as I thought to myself, brought back by her older sisters (Nirmala and Rajani) returning from College, radicalised by their experiences in the US during the anti-Vietnam war and the Civil Rights Movements of the late 1960’s. Sivamohan’s autobiographical impulses, obliquely folded into this her first film, are important for me to acknowledge here, because they are undoubtedly a condition of its possibility, an integral part of its politics. A feminist politics too, which introduced the new idea that the ‘personal is also political.’ This scene in the restaurant therefore, is not a purely functional sociological scene locating the Researcher in Colombo. It’s edited with a feel for the mannerist rhythms of Georgia (just like Ray Charles’ iconic performance of it seen on You-Tube), which cut across time and space and connect with the feelings of loss and homesickness of the homeless Malaiyaham people of Lanka. Song can do this, especially the Blues.
On the estate, the Researcher is keen to hear about the history of a legendary militant female estate worker by the name of Meenakshi Amma, in the spirit of recovering a female oral-history of political struggle in the 1930s. As she enquires about her from the social worker on the estate, the film abruptly cuts to a surprising musical interlude of a young Meenaskshi Amma singing a song to ‘Lanka Matha’, (“Mother Lanka”) amidst tea bushes, surrounded by a few women dressed as they did in the archival photographs. The actress playing Meenakshi Amma is in a contemporary bright orange handloom sari and red blouse. It’s a startling interruption and moving in its intensity when the other women (young and old) join in chorus, one beating a hand drum and others carrying long poles, stretching out their right hands in a gesture of supplication (‘Aren’t we also yours?’) to Lanka Matha, even as they move slowly in a solemn procession through the tea bushes, to the pulse of the drum.
There is another allegorical scene, equally startling for a different reason. A white manager of a plantation arrives on a white horse to examine if the male workers have pruned the tea bushes to the exact specification of 15 inches, no more, no less. As he gets off the horse, the overseer (or Kankani) swiftly opens up a black umbrella to shield the white master from the sun–though he wears a wide brimmed hat. With mounting melodramatic fury he shouts at the bent workers pruning with sharp knives, ordering them to prune at an exact 15 inches. As he yells at them, ‘Imbecile, Imbecile,’ one of the workers lunges at him with his knife which cuts to the master’s blood splattered face, then to drops of blood on unpruned tea leaves and then to what appears to be a totally severed white arm lying on the earth. There are no cries. The allegory cuts
deeply through its restrained melodramatic articulation, to an entire field of perfectly pruned brown tea stumps, concluding a melodramatic scene with an intensive epic-memory of the world, which includes the bloodied earth itself.
The Burning Tea Bush
However, the most startling disjunction happens when (at the ending of Meenakshi Amma’s collective song) the film cuts to Peter sitting, playing his accordion, beside a burning tea bush. It’s also an allegorical scene because the crackling flames don’t seem to burn up the tea bush. So, it evokes for me a biblical resonance with God manifesting through a burning bush, to address Moses at his most troubled moment in the desert when leading the exodus of former Jewish slaves to the promised land. A fiery image in a Tarkovsky film flashes by in memory. Burning a tea bush is illegal, a punishable offence, but it continues to burn and crackle without turning to ashes, while the accordion music floats in the night-time air. Here, Peter playing his accordion beside the fiery tea bush, becomes an iconic chorus powerfully crystalising many sensations, emotions and thoughts stirred up by the film; a memory of the world for sure.
That Ingirunthu could weave this heterogeneity of autonomus, intensive, poetically allegorical scenes and story lines of a marginalised community into a coherent whole of sorts, is a sign of the film’s inclusive, modern, epic-narrative vision. It is not a plotted film where all lines converge on a narrative resolution as a drama would. As Blackburn said, ‘the tension and obstacles to resolution’ of dramatic conflicts offer us a kind of creative opportunity rarely seen in films. The two sequences, of Meenakshi Amma’s song and Peter at the burning bush playing his accordion, offer startling poetic allegorical images, within a film which is about the epochal political history of exploitation of Malaiyaha labour, presented variously as a chronicle with archival documents, as well as enactments of everyday life through ethnographic observation and dramatized scenes. Epic vision and narration are inclusive of the lyric and the dramatic, as Brecht has shown us. They have the aesthetic amplitude to shows us this bitter earth, its life, even the most insignificant, as well as the buried layers of violence and the collective struggles to change them.
The Bindunuwewa Massacre
The July ‘83 race riots and the government-led programme’s effects infiltrate the estate in one strand of the narrative which is constructed with thriller overtones. The police and army presence gradually increases with interrogations and incidents. There is also physical infighting among various political and union factions. The newspaper montage in all three languages of the massacre of 26 Tamil male inmates at the Bindunuwewa ‘open’ rehabilitation camp for Tamil political prisoners, sends shock waves across the community, because one of them was of Malaiyaha origin. Sarasa’s young brother has been arrested and interned in a camp. The Tiger separatist politics of Jaffna and the ongoing civil war, appeared not to concern a few of the disaffected youth but create tension and fear on the estate. In an unusual framing, a young man gives a speech in a rhetorical mode, to no one in particular, saying ‘there are no tigers or lions here.’ The close-shot cuts to an informal group discussing the massacre and the murder of two political activists in a fight at the funeral of the victim of the massacre.
The meeting breaks up for them all to attend the funeral. In an extraordinarily tense sequence, we are shown, in a long-wide shot, not the funeral, but each of the adults of the community, dressed neatly in white, walking briskly through the layam to the funeral, in pairs and singly, silently. One feels the entire presence of the community gathering for this funeral which we are not shown. (Whereas we were shown the small Christian procession of mourners holding little crosses and a wreath, carrying Esther Valley’s mother’s coffin, across the landscape, singing a hymn.) Rituals for the dead when presented on film often create a profound sense of a community, give it a collective vitality, united in grief.
Hindu Kovil Festival
Similarly collective, the very large excited crowd enjoying the Hindu religious festival and dance parade at the Kovil is presented at first, in the observational mode of an ethnographic gaze. We see the intensity of the devotional ritual within the inner sanctum of the Kovil. Then the camera moves into a complex participatory mode, following a thriller-political plot line connecting Esther Valley with a figure trying to get her to identify a photograph by bribing her with a necklace. Refusing in fear, she runs away from him into the crowd. Then the participatory camera moves closer in to take in the transsexual dancers, one in traditional attire and three striking, tall figures in contemporary dress.
Moving closer to them, the camera and editing begin to move with them, fascinated by their thoroughly global dance moves, while the dancers’ intense focus is rather more internal, somewhat like those of Tamil women dancing at Kataragama. The fact that this complex celebratory scene of the festival was filmed without getting official permission makes its intensity and aesthetic richness, all the more remarkable. Getting a glimpse of Sarasa beautifully dressed in a shiny light blue sari and bejewelled, is an added bonus after having seen this graceful woman mostly in her drab work attire, carrying one child and holding the other by hand, walking tall with her basket and pole.
The relationship between Sarasa and her husband (marked by accelerating violent assaults on her), leads to an accidentally caused fire which becomes a conflagration. As their house burns Esther Valley and others run into the layam to rescue the children and the whole image is consumed by flames. A brief shot of a small figure rugged up to ward off the night time chill stands nearby looking towards us in a mid-shot. It’s held long enough to make one wonder if that was the director Sivamohan herself, who determined the conflagration in the layam as a narrative climax but has undercut its melodramatic effect.
Instead of ending there or perhaps with its aftermath, refusing to answer ‘what happened?’, the film cuts to the day after. The final scene is of a quiet morning showing the estate and its long winding road down which a well-dressed young woman in a salwar kameez, walks briskly. We follow her on to the main road which is also empty with just two stray dogs and a distant car. As she comes closer, we seem to remember her as perhaps a minor figure who appears in a scene or two with the Researcher. And so, in the here and now of this ending, this young woman, detached from the several story lines we have followed, walks away from the tea estate with a brisk purposiveness.
Cinema and Belief in this World
Within the estate there is a large ample intersection shaded by trees, with a shrine, where four streets meet. And we see in a mid-long-shot, young children neatly dressed in white uniforms or blue trousers and white shirts, wearing socks and shoes, walking happily to school in clusters, while the women go to work with their baskets and poles. We have seen a well-run creche where pre-schoolers play with wooden toys that help their hand-eye coordination and recognition of basic shapes and colours. One is left wondering if the younger generations who are getting educated will create a day when there are no more men and women willing to work on these tea estates, under the conditions we have observed up close.
This thought is not entirely fanciful any more than those two allegorical scenes of Meenakshi Amma singing amidst the tea bushes with her group of workers or Peter playing his accordion beside the crackling tea bush on fire, are fanciful. After all, we have been made receptive by MGR’s unexpected star appearance, singing a song about his mother-land, (carrying of all things a small suitcase), at the very opening of the film, to expect from cinema something in addition to and more than the representation of reality, a simple mirroring of what is. We will remember here MGR’s cinematic appeal, which surely must have helped this Tamil man born in Lanka in becoming the Chief Minister of Tamil Nadu.
Film creates (as Deleuze the French philosopher who loved the cinema said) a capacity to restore our belief in this world, that is belief in its as yet unactualized potential. Following Jean Luc Godard, he also said that, ‘film is a form that thinks’. Ingirinthu, with its political sophistication and ethico-aesthetic values is able to achieve this. My effort here has been to work through the implications of Anne Blackburn’s two ideas cited at the beginning. In doing so, I have explored some of the intricacies of the work that has gone into creating this specific feeling of ‘belief in this world’, by Sivamohan and all her collaborators, especially the (non)actors, most of whom were from the estate.
Ingirunthu is a carefully and deeply researched film, with Sivamohan spending time with the Malaiyaha people over a considerable period of time, getting to know them, sometimes staying with them and building trust. Both in terms of the choice of the marginalised Malaiyaha people as her subject, and in its experimental aesthetics it is (in my opinion) a singular, pioneering work within the history of Lankan cinema. The 200th anniversary of the arrival of the Malaiyaha folk to this Island of Dhamma, Sri Lanka, seems a fitting time to revive and celebrate this film and their survival skills, with public screenings and discussions.
Features
Sri Lanka’s rice conundrum: Time to stop managing crises and start fixing the system
Prof. Ranjith Senaratne,
Emeritus Professor in Crop Science and former Vice-Chancellor,
University of Ruhuna and General President of the Sri Lanka Association for the Advancement of Science (2023) and
Prof. Prasad Jayaweera,
Dean, Faculty of Computing, University of Sri Jayawardenapura
Rice is not merely another crop in Sri Lanka. It is our staple food, an integral part of our history and culture, and a foundation of the civilisation that flourished around our ancient hydraulic systems. Revered as Buddha Bhogaya, the Buddha’s crop, rice has sustained our people for more than two millennia. Yet, remarkably, a country with such a profound relationship with rice continues to lurch from one rice crisis to another.
At one time, we have a surplus. At another, we face shortages. Prices rise sharply, consumers complain, farmers struggle to obtain remunerative prices, millers and traders become the focus of public attention, imports are hurriedly arranged, and governments announce yet another set of measures to contain the crisis. Then, after the immediate problem subsides, the matter recedes from the national agenda, until the next crisis arrives.
Why does this keep happening despite decades of agricultural research, policy interventions, expert committees and public debate?
Perhaps because we have been asking the wrong question. The fundamental problem is not simply how to produce more rice. Nor is it merely a question of prices, imports, fertiliser, farmers, millers or markets. The rice conundrum is a complex national systems problem.
We cannot solve a system by fixing its parts in isolation
Sri Lanka’s rice sector is an intricate web of interconnected systems involving agriculture, land, water, climate, technology, finance, energy, transport, markets, trade, governance, institutions and consumer behaviour. A decision made in one part of this system can have consequences, sometimes unintended, in another.
A change in fertiliser policy, for example, can affect productivity and production costs, which in turn influence farmer profitability, market prices and the need for imports. Irrigation decisions affect not only production, but also water availability, energy use and environmental sustainability. Guaranteed prices influence farmers’ cropping decisions, while import policies can simultaneously protect consumers and weaken incentives for domestic production. Likewise, market concentration can affect both the price received by farmers and the price paid by consumers. This is precisely why isolated interventions so often produce disappointing results. We keep treating symptoms while leaving the underlying system largely untouched.
For decades, we have generated valuable scientific knowledge on individual aspects of rice production and marketing. But knowledge generated within disciplinary and institutional silos does not automatically translate into solutions to complex real-world problems. What is needed now is a fundamentally different way of thinking.
From a “rice crop” to a “rice system”
The first step is to stop looking at rice simply as something that is grown in a paddy field.
The rice system begins with land, water, seed, inputs, technology and finance. It extends through cultivation, harvesting, drying, milling, storage, transport, wholesale and retail marketing, and finally to the consumer’s table. At every stage, there are different interests, incentives, constraints and actors: farmers, farmer organisations, input suppliers, machinery operators, millers, traders, wholesalers, retailers, financial institutions, government agencies, researchers and consumers.
And hovering over the entire system are climate change, changing consumer preferences, technological transformation and national economic conditions. A weakness anywhere in this chain can compromise the performance of the whole system.
Consider post-harvest losses. If significant quantities of rice are lost because of inadequate drying, storage or processing facilities, increasing production alone cannot solve the problem. Similarly, if farmers produce efficiently but face weak markets and poor bargaining power, productivity gains may not translate into improved livelihoods.
The question, therefore, should not be “How much rice can we produce?” but “How can we make the entire rice system work better?”
That requires us to see the connections.
The missing ingredient: reliable, real-time information
There is another fundamental weakness that deserves urgent attention: we still lack a comprehensive, integrated, interoperable and reliable national information system for rice. Information is scattered among different institutions, often collected using different methodologies and not necessarily available when decisions need to be made.
How much rice will actually be produced? How much is in storage? What is the likely demand? Where are the emerging production shortfalls? What are the stocks held by different actors? How are prices moving along the value chain? What are the likely consequences of climate conditions? Without timely and reliable answers to such questions, policymakers are forced to make critical decisions with incomplete information. This is not merely an administrative inconvenience. It is a national food-security vulnerability.
Sri Lanka should therefore seriously consider establishing a National Rice Intelligence and Decision Support System (NRIDSS), an integrated digital platform that brings together relevant real-time information from agriculture, meteorology, irrigation, markets, trade, statistics and other institutions. Such a system could support production forecasting, market monitoring, import decisions, early warning and evidence-based policy formulation. In an increasingly uncertain climate and volatile global economy, this should no longer be regarded as a luxury. It is becoming an essential component of national food-system governance.
The deeper problems cannot be ignored
A systems approach would also force us to confront some uncomfortable structural realities. Why does productivity remain relatively low despite decades of research? Why are so many holdings too small to achieve economies of scale? Why are modern technologies and precision agriculture not being adopted more rapidly? Why do farmers often have limited bargaining power? Why do substantial losses occur after harvesting? Why can market power become concentrated in a relatively small number of actors? Why are guaranteed prices sometimes announced too late to influence farmers’ production decisions? Why are policy interventions so often reactive rather than proactive? And how will droughts, floods, temperature extremes, changing rainfall patterns and emerging pests affect the stability of rice production in the years ahead? These are not separate questions. They are parts of the same system.
From crisis management to systems governance
Sri Lanka does not need another isolated discussion about rice. What is needed is a national policy dialogue and action forum that brings all relevant actors together, not merely to exchange speeches, but to develop a shared understanding of the system and agree on what needs to be done. Such collaboration must go beyond consultation or the exchange of views. The different parties need to work together from problem definition through to implementation, bringing their diverse knowledge, perspectives, interests and practical experience into a common process.
Farmers bring contextual and experiential knowledge; industry actors understand market realities and operational constraints; scientists contribute evidence and analytical capabilities; policymakers bring institutional and regulatory perspectives; while technology and data specialists can provide new tools for understanding and managing the system. When these different perspectives are brought together systematically, they can reveal interdependencies, challenge assumptions, identify feasible interventions and generate solutions that are evidence-based, practically implementable and socially acceptable.
This is the essence of a transdisciplinary systems approach: not simply working across disciplines, but bringing together multiple stakeholders and multiple forms of knowledge to co-create solutions and share responsibility for outcomes. The process should therefore go beyond presentations and speeches. It should involve systems mapping, causal analysis, stakeholder dialogue, scenario planning and the participatory identification of the critical bottlenecks and leverage points in the rice system. Most importantly, it should distinguish between what is urgent and what is important, and between interventions that merely alleviate symptoms and those capable of changing the underlying behaviour of the system itself.
We need an implementation roadmap, not another report
There is, however, one important caveat. Sri Lanka has no shortage of reports, recommendations and policy documents. What we often lack is sustained implementation. Any national initiative on the rice conundrum must therefore end not with another set of broad recommendations but with a prioritised national action roadmap. It should identify short-, medium- and long-term actions, assign institutional responsibilities, establish timelines and define measurable indicators of progress. The ultimate objective should be to move Sri Lanka from reactive crisis management to proactive systems governance.
A national opportunity
The rice conundrum may, in fact, provide Sri Lanka with an opportunity that extends well beyond rice to deal with other important crops. If we can demonstrate that a complex national problem can be addressed by bringing together science, policy, stakeholder knowledge, real-time information and systems thinking, the approach could become a model for addressing other persistent challenges, from climate resilience and water security to energy, food systems and disaster risk.
The choice before us is therefore quite stark. We can continue responding to each rice crisis as it emerges, adjusting prices, arranging imports, appealing to millers, reassuring consumers and supporting farmers, only to repeat the cycle later. Or we can step back and ask a more fundamental question:
What is it about the way our rice system is structured and governed that continually produces these crises?
That is the question that needs to be answered. Sri Lanka has the scientific expertise, institutional capacity and stakeholder knowledge required to do so. What is needed now is the willingness to bring these fragmented sources of knowledge together and examine the rice sector as one interconnected system.
Our ancient civilisation understood the importance of interconnectedness: land, water, agriculture and society were organised as parts of a larger whole. Perhaps, in confronting the modern rice conundrum, we need to rediscover that systems wisdom, this time supported by modern science, technology, real-time data and transdisciplinary thinking. The time has come to stop merely managing the rice crisis. It is time to fix the system that keeps producing it.
It is against this backdrop that the Sri Lanka Association for the Advancement of Science (SLAAS) proposes to convene shortly a “National Policy Dialogue and Action Forum on the Rice Conundrum in Sri Lanka”, bringing together the key stakeholders across the rice system. The Forum is intended to provide a platform for moving beyond piecemeal and reactive interventions towards a coordinated, evidence-based and transdisciplinary systems approach, one capable of generating lasting and pragmatic solutions to what has become an “island-shaking national issue”.
Features
This curse of partisan politics in Sri Lanka
78 Years of Demagoguery, Not Democracy
by Brigadier Ranjan de Silva
rpcdesilva@gmail.com
On the 4th of February every year, we raise the lion flag and speak of democracy. We speak of 78 years of “self-rule.” But honesty demands we ask: what kind of rule have we actually had? It was not democracy. Democracy is government for the common good, constrained by law, informed by reason, and accountable to truth.
What Sri Lanka has had for 78 years is demagoguery — government by manipulation, by party, and by passion.
Defining the Curse:
The dictionary defines demagoguery as “political activity that seeks support by appealing to the desires and prejudices of ordinary people rather than by rational argument.” Its tools are simple: divide the people, promise the impossible, demonize the opponent, and govern for the next election, not the next generation. That is the political culture we inherited in 1948 and perfected since.
78 Years of Evidence:
The record is not ambiguous. Policy by Pendulum – 1948–2024. Instead of a national development plan, we got a partisan wrecking ball. 1956: The “Sinhala Only Act” was passed not after linguistic study, but as an election mobilization tool. 1970-77: The SLFP nationalized private enterprise and imposed import controls. 1977: The UNP reversed course with an open economy overnight. 2005-2014: Mega infrastructure was built on Chinese loans with no feasibility transparency. 2015-2019: Those same projects were called “white elephants” and stalled. 2020-2021: The organic fertilizer ban was announced as a populist “green” policy, reversed 6 months later after it collapsed agriculture and food prices. The Colombo Port City, Hambantota Port, and the Central Expressway all followed the same pattern: started, stopped, rebranded. The country pays twice. The party takes credit once. Economics as Election Candy. Demagoguery is expensive. 1960s: Subsidized rice to win rural votes, leading to the 1971 food crisis.
2005-2014:
Fuel subsidies and public sector hiring sprees that doubled the wage bill. 2019:
Unfunded tax cuts that removed Rs. 500 billion in annual revenue with no offset. By April 2022, external debt hit $51 Billion and we defaulted for the first time. The party that cut taxes was not in power to manage the IMF program. The party that inherited it was blamed for the austerity. This is the cycle. Institutions captured. A democracy needs referees. We turned them into party cadres. The 17th Amendment 2001 created independent commissions. The 18th Amendment 2010 abolished them. The 19th 2015 restored them. The 20th 2020 gutted them again. Police transfers, university vice-chancellors, and state bank chairmen have all been decided by party headquarters, not merit.
When the institution serves the party, the citizen gets leftovers.
Identity over Ideas: From 1956 to 1983 to 2009 to 2022, our elections have been won on fear, not spreadsheets. “They will erase your language.” “They will sell the country.” “Only we can protect Buddhism/the minorities/the nation.”
Rational debate on debt, productivity, or climate adaptation never wins a rally. Prejudice does. That is demagoguery by definition.
Party Interest subverted the National Interest. The core damage of 78 years of partisan politics is this: the nation became secondary to the party. Need power sector reform? Impossible, because our unions will strike. Need to cut 300,000 ghost employees? Impossible, because our voters will defect. Need a 20-year education and export plan? Impossible, because it won’t show results before the next election. So, we borrowed. We patched. We lied. The result: a railway system that still runs on 1950s engines, hospitals without paracetamol in 2022, and a brain drain of 300,000+ skilled workers since the crisis. The parties rotated. The country declined.
The Opposition’s Original Sin and here, all parties share guilt equally. In opposition, the job is not to govern. It is to destroy. The UNP in the 60s called the SLFP “communist.” The SLFP in the 70s called the UNP “imperialist.” The JVP called both “traitors.” The SJB, SLPP, and NPP today use the same script with new logos. Every tax is “anti-people.” Every reform is “a sell-out.” Every crisis is proof the other side is evil and must be removed at any cost. Then they win. And implement 80% of what they opposed. Because demagoguery has no principles, only positions. 78 years of unmerciful, bad-faith criticism has not produced accountability. It has produced cynicism. The public now believes all politicians are the same — because for 78 years, they have behaved the same.
Breaking the Curse:
Changing the party in power will not end this. We must change the incentives that reward demagoguery. Three reforms are non-negotiable: Bind future Parliaments to national policy. Pass 10-year frameworks for energy, education, and public debt with 2/3 majority protection. Infrastructure and fiscal rules should outlast one government, as they do in Chile and New Zealand. Depoliticize the state. Independent commissions for police, elections, public service, and bribery must have constitutional budgets and appointment panels that exclude MPs. No more 18th/20th Amendment style rollbacks. Demand better from voters We must stop rewarding the best slogan and start demanding the best spreadsheet. Town halls over rallies. Costings over promises. A 5-year plan over a 5-minute speech.
In 1948, we did not inherit democracy. We inherited an election. For 78 years we have used that election to choose our favourite demagogue. The prize has been debt, division, and decay. The curse of partisan politics will only end when citizens and leaders agree on one principle: Party second. Country first. Until then, February 4th will remain a ceremony, not a celebration.
Features
Developing markets for fruits, vegetables and flowers in the Gulf
Export diversification – Missing the wood for the trees – Part II
by Gomi Senadhira
Sri Lanka established its diplomatic presence in the Gulf region only in the early 1980s. First, a small embassy was opened in Abu Dhabi, covering the UAE. Then in 1982, embassies were opened in Jeddah and Kuwait. The embassy in Jeddah covered Saudi Arabia while Kuwait was responsible for Kuwait, Oman, Qatar and Bahrain. Commercial Diplomats were also assigned to these two embassies. A senior private sector executive, with experience in marketing, was posted to Jedda as the commercial counsellor. I was posted to Kuwait as a second secretary (Commercial). Our instructions were very clear. Focus not only on traditional exports. Product diversification was a priority.
Developing Markets for Agricultural Products
At that time, Minister Lalith Athulathmudali had just launched his Export Production Villages (EPV) programme. He believed that the EPVs working closely with the exporters would provide an ideal opportunity for rural households to directly benefit from the government’s new open trade policy. Agricultural products, particularly fruits and vegetables, were a key component of this approach and the ministry thought that the Gulf countries, with large Sri Lankan communities, would have a ready-made market for these items. Thus, from day one we were compelled to explore the market for nontraditional exports; fruits and vegetables (F&Vs) were on the top of our priority list.
From cane baskets to cardboard boxes
Fortunately, the market for the F&Vs products in the region was at a very early stage of development. That provided an opportunity for Sri Lankan exporters, who were also inexperienced, to work with the importers and grow together. For example, in Kuwait, one of our first customers for F&Vs was a small supermarket where the manager was a Sri Lankan. After the first shipment arrived, he invited me to inspect the shipment. I visited the supermarket and was shocked by what I saw. While produce from other countries was packed nicely in cardboard boxes, our packaging mirrored transport to Manning market, cane baskets! As a result, fresh produce had suffered significant damage. A long report, with photographs, to the trade ministry produced an immediate response. After all, this was a pet project of the Minister. Within weeks, shipments were packed in cardboard boxes. Immediately afterwards, an expert on packaging from the Commonwealth Secretariat was sent to Kuwait with an official from the EDB to study the problem.
By then, we had also managed to develop a friendship with the management of the Salmiya supermarket, a large upmarket supermarket patronised by wealthy Kuwaitis and expats. It was a cooperative and the chairman was a Kuwaiti public servant. I could only meet him after 6 PM when his large office functioned as a diwaniya, a cherished cultural space in Kuwaiti society. Guests moved in and out the room. I had to spend time with them sipping many cups of tea. Though that meant at least two hours on each visit, it helped greatly to develop a close relationship. The general manager was an efficient and friendly Palestinian. After many visits we had succeeded in getting an order for F&Vs. The day after the first shipment arrived, I got an urgent call from the GM to come and inspect it. Once again, I was in for a surprise. Inside the cold room, the consignments from other countries were stacked neatly on top of each other, while vegetable boxes from Sri Lanka had collapsed once placed on top of each other, crushing the produce within.
Fortunately, our packaging experts arrived in Kuwait soon after this incident. They spent two days in the Salmiya Supermarket, studying the packaging from other origins. We were also successful in assuring the GM our packaging would improve. After that, packaging improved and exports moved smoothly. With that, Sri Lanka emerged as a small but reliable supplier to the mainstream market, not just the ethnic segment of the market.
Export of Fresh Vegetables by Sea
Towards the end of my tour, a Sri Lankan businessman requested me to find a buyer for cabbages, which he was prepared to export in large quantities by sea. I introduced him to the largest fruit and vegetable importer in Kuwait. Their regular suppliers of similar vegetables were Jordan, Lebanon and Syria. Luckily, the company was keen to diversify the supply sources. A few weeks later, the first container load of cabbages from Sri Lanka arrived in Kuwait. Immediately after the arrival of the container, I visited the company. They were pleased with the quality and the price and were looking forward to importing more fruits and vegetables. Unfortunately, that turned out to be a one-off event. Later on, when I was back in Sri Lanka, the exporter informed me that he couldn’t continue with it due to the problems with the local supply chains.
Floriculture
During the period I was asked by the EDB to explore the market for floricultural products, more particularly for cut flowers. At that time Kuwait was a relatively large importer of cut flowers and live plants. The main suppliers were the Netherlands and Colombia. Importers were also reluctant to move out of the established supply chain, particularly due to “snob value” associated with the product from Europe. However, after some difficulties, one importer agreed to place a pre-paid trial order. After the arrival of that shipment, he was impressed by the quality of the product and the orders expanded rapidly. As a result, by the end of 1985 Kuwait had become a major buyer of Sri Lanka’s floricultural products.
From village to global markets
As a result of the proactive promotional work undertaken by the EDB and the embassies in the region, by 1985, Sri Lanka had managed to acquire a small but significant share of the F&V and floriculture markets in the GCC countries. We had also identified domestic supply chain issues that hindered exports. All that was done, long before Southeast Asian or African countries even entered into that market. In fact, my Southeast Asian colleagues used to contact me often to reserve “durian” for them at the “Sri Lankan supermarket”.
Most importantly, a substantially large share of produce from Sri Lanka in Kuwaiti supermarkets originated in the EPVs. Of course, that didn’t just happen. The ministry (or the minister) using the carrot and stick approach “encouraged” exporters to buy the produce directly from the newly established EPVs. (The writer can be reached at senadhiragomi@gmail.com)
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