Connect with us

Opinion

Valorising mythology to invalidate known history

Published

on

By ROHANA R. WASALA

Feisal Mansoor (‘Muslims and ban on cattle slaughter’/The Island/October 9, 2020) opens his piece with a quote from Mahatma Gandhi, obviously taken from the web: “The greatness of a nation and its moral progress can be judged by the way its animals are treated.” However, there is some doubt about the authenticity of that alleged Gandhi quote, because it is not traceable to his writings or his speeches according to quote-researchers; besides, he was usually better known for his great concern for the weak members of human society than for animals. But even if someone just imagined it, there’s no harm done, for the expression of concern for animal welfare attributed to Gandhi, can be easily supported by what we know about him as a champion of non-violence. But the problem here is this: Whether genuine or fake, the Gandhi quote has little or no relevance to the truth that FM’s arbitrary opinions about Sri Lanka’s ‘ancient culture’ misrepresent or conceal, in favour of something else. He seems to completely ignore the millennia long recorded history of the island, which is almost entirely coterminous with its established Buddhist religious culture and is inseparable from it. (Incidentally, the spirit of secularism and democracy that it encourages in governance is a distinctive feature of the country’s majority Buddhist culture; but this is something difficult for most believers of other religions and Sri Lanka-baiters to understand or appreciate.) The greatness of our culture is that it is absolutely tolerant and accommodating towards minority cultures, subject to the implicit legitimate condition that they don’t try to make undue inroads into its space or to subvert it in other ways. To me it looks like FM’s statements are meant to distort, rubbish, and obviate, if possible, Sri Lanka’s ancient Sinhala Buddhist cultural heritage. Is the Gandhi quote meant to imply that our nation has no claim to greatness, and that our treatment of animals falls short of required moral standards observed in civilized countries?

Having said that, it must be stated with emphasis that it is perfectly alright for FM to try to share his personal convictions with others. That is his right as a free citizen. I am enjoying here the same right to articulate my reaction as a Sri Lankan to his views about the ancient history and culture of our beloved Motherland.

First of all, let’s be clear about this: At the very inauguration (i.e., in official terms) of the Buddha Sasana in the island of Lanka, Buddhist missionary Arhant Mahinda Thera admonished the monarch of the land king Devanampiya Tissa in 236 BCE (2256 years ago) thus as recorded in the Mahavamsa (Chapter XIV):

“O great king, the beasts that roam the forest and the birds that fly the skies have the same right to this land as you. The land belongs to the people and to all other living things, and you are not its owner but only its guardian.”

Isn’t this considerably before today’s animal rights protectors, animal ‘status’ guarantors, animal welfare standard maintainers, and various other ‘a fair deal for animals’ worriers, represented in organizations that annually celebrate the World Wildlife Day (March 3), World Animal Day (October 4), etc., at some cost, started talking about the subject?

Compassionate treatment of all sentient beings is an ideal that people brought up in our culture, take for granted. Of course, there are instances where the ideal is observed in the breach. That is human nature. A whole society should not be judged on the basis of the behaviour of a few individuals, who could themselves be victims of circumstances.

FM’s first paragraph is an attempted fusion of the Ravana myth and his religious beliefs, to the exclusion of the historically factual Buddhist element. That Ravana flew his ‘dandu monara yanaya’ (wooden peacock aircraft) and abducted Seetha from what is now called India, is a story. Not even children take that as proven history, but it is a wonderful story, wherever or whenever it originated. Talking monkeys, animal fortune tellers, and other human personality attributed birds and beasts are common in literature in all cultures. The stories that compose our Jataka Potha are shared property in various North Indian literary traditions. The Sanskrit ‘Panchatantra’ from India, interweaves five skeins of moral traditions into a single text composed of stories in which so many animals feature, invested with human qualities. We have a number of talking, philosophising, admonishing birds in Geoffrey Chaucer’s Canterbury Tales.

FM writes: “As Creation is the supreme force in the universe, the beneficence of life and its comprehension through love, is to facilitate as many expressions of life as possible.” That belief is not shared by the predominant religious culture of our country, but is not targetadly criticised or attacked so as to hurt others’ religious beliefs or sentiments. There is evidence that our ancestors ‘worshipped’ the sun as the source of all life, especially plant life, hence important for agriculture. If they deified the sun, it was very meaningful. That ancient religious tradition survives today in the secular Surya Mangalyaya or the Sinhala Aluth Avurudda, held in the month of Bak (Felix/Lucky) in the Sinhala calendar. The ignorant insensitive British colonial authorities arbitrarily renamed it Sinhala Hindu New Year for their own purposes. Tamils and Sinhalese can and do live peaceably together, while observing their separate culturally distinctive festivals. Whether our ancestors called themselves Aryans because they were sun worshippers is highly improbable. Aryans were a white skinned race.The Sinhalese are not. It is not impossible that the Swastika – a sign that symbolizes the Sun was later appropriated by those white people, including Adolf Hitler. The legendary Vijaya of the Mahavamsa could have descended from such a tribe, but that origin story is not accepted today. Newly available archaeological evidence provides proof that our ancestors were a civilised a people (with their pure dark skin) even during the time of the Buddha, and that there were lay Buddhists and Buddhist monks before the arrival of Arahat Mahinda; whose coming appears to have been the result of an official diplomatic mission; he and his retinue were, most probably, royal emissaries from Emperor Asoka’s court as much as Buddhist missionaries. (Read between the lines, the Mahavamsa passages support this impression.)

FM’s reference to Aldous Huxley needs a comment. In the Maha Parinibbana Sutta, the Buddha tells the monks: ‘Atta dipa viharatha’ – ‘Be islands unto yourselves’, meaning you are your own saviour, that is, ‘Realise Nibbanic Bliss, put an end to samsaric suffering, through your own effort’ (which is not beyond you, if you are diligent enough). Writer and brilliant intellectual Aldous Huxley might have independently arrived at this island metaphor to describe his own illusion of self, elusive self-identity. The contemplative W.B. Yeats, himself no mean intellectual, expressed it as ‘How can we know the dancer from the dance?’ It is also possible that both of them came across this idea in Buddhist literature.

Apparently, FM mistakes this profound idea for selfish self-absorption. In his confusion, he imports the phrase ‘enlightened self-interest’ that Adam Smith (considered the ‘father of modern economics’) coined to express his idea that by pursuing one’s own economic benefit one ultimately contributes to the good of others as well, without probably intending to do so. (But it can be thought that he tried to elaborate it as a morally acceptable concept, rather than as a coldly amoral economic one.) However, that is something very different from the Buddhist idea of working for the benefit and wellbeing of others without expecting a reward, generosity or altruism.

 

FM has written:

“As such, enlightened self-interest is the only personal inquiry we can make, with the all- important caveat that in our self-discovery we may not interfere with anything else’s self-discovery.”

He may be seen as giving idiosyncratic twists to the terms ‘enlightened self-interest’ and ‘self-discovery’, which are actually technical terms in their respective characteristic contexts. FM also makes a confusing verbal medley out of words like ahimsa, Dhamma, and Mahasammata. These are words charged with meaning and emotion for Buddhists. ‘Mahasammata’ (the Great Elect/the Universally Chosen One/The People’s Choice) occurs in Chapter II of the Mahavamsa as the earliest genealogical ancestor of the Buddha (and humankind, probably) who lived countless aeons ago. For Sinhalese Buddhists ‘Mahasammata’ is not a historical figure; he is the legendary first king on earth. In the Agganna Sutta (On Knowledge of Beginnings) the Buddha mentions Mahasammata as the first ruler who was appointed, based on his handsome appearance and moral strength, by common consent, to rule over the group of rice growers that was the loosely formed human society then. He was tasked to prevent stealing, to punish the miscreants by banishing, etc. Mahasammata was given a share of the rice crop as payment for his service. Actually, the Agganna Sutta can be interpreted as a scientific account of an alternately expanding and contracting universe, and a gradually evolving earth; and much later anatomically modern humans and organized human societies emerging on earth. There is no talk of a creator or creation, which FM takes for granted. Dharma is what the Buddha preached. Ahimsa is the ideal of nonviolence that is common to most Indian religions, including principally, Hinduism, Jainism, and Buddhism.

Next, FM quotes two passages from the book ‘Portuguese Encounters with Sri Lanka and the Maldives’ edited by C.R. de Silva, Ashgate, 2009, to assert “that there was no slaughter of cattle in Lanka prior to colonisation”. It is ridiculous in this trivial context to quote from an eminent historian like the professor mentioned. These encounters took place in the 16th to 17th centuries. The book is a scholarly collection of writings taken from Portuguese histories and archives in translation combined with those from local sources. Publishers say: “These documents contribute to the growing understanding that different groups of European colonizers – missionaries, traders and soldiers – had conflicting motivations and objectives. Scholars have also begun to emphasize that the colonized were not mere victims but had their own agendas and that they occasionally successfully manipulated colonial powers.” (I took this extract from Google.com- RRW)

So, the book shows that the natives of these countries matched those invading European interlopers bent on ‘temporal and spiritual conquest’ in their cunning and countervailing skills. They were not half-civilized savages. By the way, I don’t think FM found himself nodding in agreement when reading sentences like the following written by an ignorant Portuguese scribe:

“… In this country there are many false beliefs sown by the devil, and to eradicate them there is a need for much time and trouble…..” (This must be a reference to local Buddhist and Hindu religious beliefs of the time; but the colonizers were too uneducated and uncultured to understand that Buddhism and Hinduism are not ‘religions’ in their sense of the term, and that religion in the colonizers’ sense was, as it still is, a facile superstition to Buddhists. – RRW)

“They (some native people who didn’t kill even the meanest of creatures) do not eat bread, however hungry or needy they might be. Their food is made up of the leaves of a certain creeper (betel leaves) that climbs other trees like ivy. These leaves are smeared with the same kind of lime that they use for whitewashing their houses…”

“There is another class of people that eats fowl and wild boar and deer, but does not eat the flesh of cows, since they believe their souls enter into cows after death; they will never kill a cow and eat its flesh…”

It looks like FM has missed this book: ‘A 16th Century Clash of Civilizations: The Portuguese Presence in Sri Lanka’ by Susantha Goonatilake, 2010. It gives a clear assessment of the effects of the Portuguese colonial presence in our country, which was actually ahead of those European invaders in terms of human civilization. The Portuguese went to Sri Lanka in compliance with a papal bull.

FM makes extremely fallacious claims like the following about his fictitious ‘Lanka of Mahasammata’:

“A vocational caste system handed down secrets to successive generations, in a system where one’s knowledge was one’s wealth, with the Divine as the Supreme Master of one’s craft, one performs one’s duty with an aim to perfection in union of mind and spirit so each attempt brought one closer to the Ultimate Prize.” (Divine as the Supreme Master of one’s craft, Ultimate Prize, What are these?)

“In a land ruled by the Unseen King, in both metaphor and practise, the King embodies Mahasammata and sets the standard for the people”. (There was no Mahasammata in our country’s history. I explained the ‘Mahasammata’ concept above. Who is this Unseen King, FM? Surely a figment of your imagination?)

“The people know that if they live in dhamma, Dhamma would protect them, and the land would be safe”. (This is a misinterpretation of the piece of wisdom which runs in Pali: ‘dhammo have rakkati dhammacarim’ ‘The Dhamma protects the one who lives by the Dhamma’. There’s no protective magic or divine intervention here. But don’t take it literally. You may be sure you live according to the Dhamma. But be mindful enough not to stand in front of an oncoming train.)

The rest of FM’s article makes even less sense. From this point onwards, I fail to find anything in FM’s article worth talking about. The next to nothing he has to say about the subject proposed in his title is: ” I believe that as a Sri Lankan Muslim, it is incumbent on me to respect the mores of my compatriots and to live in a way that will lead to greater social cohesion, amity and unity of purpose…” That is a harmless thought, but I for one do not believe that pre-colonial Sri Lanka was paradise on earth. Besides, that sentiment runs in the face of what FM has been trying to prove to the very end.



Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

End of an Era: Passing away of Raja Uncle (Mr. Rajapaksha)

Published

on

Rajapaksha

1935 – 2025

With heavy hearts, we share the passing of our dear neighbor, mentor, and cherished friend, Raja Uncle — known formally as Mr. Rajapaksha — who passed away peacefully on April 1, 2025, at the age of 89.

For over 50 he was a constant and beloved presence in our community — someone whose actions spoke louder than words, and whose kindness left a mark on every life he touched. Gentle in spirit, firm in values, and endlessly thoughtful, he helped shape the heart of Bogahawatta with his humility, quiet strength, and unwavering dedication.

He carried himself with grace and dignity — slim, well-groomed, and strikingly handsome, with a calm confidence that made people feel at ease. He never tried to be a person who gave orders — instead, he led through respect, active listening, and thoughtful action. His leadership was never loud — it was steady, consistent, and deeply human.

A founding member of the Bogahawatta Welfare Society, Raja Uncle gave more than 40 years of devoted service to the betterment of the Bogahawatta community. In the 1980s, as the area grew and safety became a concern, he established the neighborhood watch, restoring trust and unity in a time of change.

He organized road cleaning and repair efforts, worked alongside neighbors, and played a vital role in the construction of the Bogahawatta Welfare Society headquarters, which stands today as a symbol of unity and progress.

He also cared deeply for everyday needs. For nearly 20 years, before running water was available, the community well was a lifeline. When it fell into disrepair, Raja Uncle would quietly take the responsibility to clean and maintain it, asking for no recognition. I had the honor of helping him at times, and I saw the pride and purpose behind every quiet act.

When I served as president of the local youth society, he became my mentor. With his help, we organized a talent show, community art exhibition, built a mini library, and gave young people opportunities to lead. His daughter Tharanga, the society’s secretary, worked beside him — a reflection of the values he passed on.

He also shaped my personal journey. He introduced me to a temple, and gently guided me toward a spiritual life I still hold close today.

He was our protector. If a stranger walked down our lane, he would calmly and respectfully inquire about their purpose, ensuring the safety of every home and child. During a heated argument in my youth, he stood nearby for over an hour, silently watching until it ended, and then walked me home. He didn’t lecture. He didn’t judge. He simply cared.

Every April, without fail, he was the Master of Ceremonies at the Sinhala and Tamil New Year festival. His voice, his presence, and his joyful warmth brought the entire community together in celebration year after year.

In times of sorrow, he led with compassion. He would gather neighbors to visit grieving families, sometimes traveling great distances, and delivered eloquent eulogies that offered comfort and honored lives with dignity.

What truly set Raja Uncle apart was his love — especially the remarkable bond he shared with his wife. Their marriage was the most loving I have ever witnessed. They were the love of each other’s lives — gentle, respectful, and unwavering. He never raised his voice. They never let conflict come between them. Their partnership was built on trust, affection, and shared values.

In July 1980, as public servants, the two of them stood together in protest against unjust government layoffs. They both lost their jobs, but they stood by their beliefs. They started a business together, overcame hardship side by side, and were eventually reinstated. In time, Mrs. Rajapaksha rose to a top-level position in Sri Lanka’s Department of Immigration and Emigration — a testament to her brilliance and their shared resilience.

They raised their children in a home of dignity and purpose. In a country where less than five percent were admitted to university at the time, all three — Tharanga, Lahiru, and Lasitha — were accepted. A rare and proud achievement rooted in hard work and love.

His family grew across the world — Lasitha became a British citizen, and Lahiru a citizen of Australia. Raja Uncle visited them often, maintaining the same closeness and warmth across any distance.

And perhaps the most remarkable of all: he helped lead a place that was once a quiet, forested area in the 1970s into a thriving, respected neighborhood — one so valued that even a Defense Secretary of Sri Lanka chose to make it his home. This was not the work of ambition, but of vision and service — built slowly, over decades, through trust and integrity.

To me, as his next-door neighbor, he was one of the most steady and trusted influences in my life. He showed me that a meaningful life isn’t defined by what we achieve — but by how we treat others, what we give, and how we listen. I shaped my life after him.

Although I haven’t been as closely associated with him since leaving Sri Lanka in 2000 and becoming a citizen of the United States, his memory has remained with me every step of the way. These are just a few of the memories I carry — as much as I can recall. I still wish, from the bottom of my heart, that he could be my neighbor forever — to guide me, to listen, to share his quiet vision.

He touched so many lives, across generations. There are countless stories, small and great, that live on in the hearts of those who knew him. His presence will be remembered not only through words, but in the community he shaped, the values he carried, and the lives he quietly uplifted over these 50+ years.

May his soul rest in peace, and may we carry forward the spirit he lived by — humility, strength, compassion, and quiet dedication — just as Raja Uncle did, every single day of his extraordinary life.

Continue Reading

Opinion

Some aspects of China’s development model

Published

on

by Shiran Illanperuma

China’s rapid development over the last few decades has been the source of much debate among economists. Some claim China as the model par excellence of market liberalisation and the superiority of private sector driven growth. Others equally argue that China’s model is one of planning and state intervention.

On 28 March, I was invited by Nexus Research to deliver a presentation on China’s development model alongside former Ambassador to China Dr. Palitha Kohona. Unfortunately, the contents of this presentation have been misreported in an article in the Island published on 4 April (Dr Kohona: developing countries should covet China model). The article claimed that my presentation touched on “low-cost labour, foreign direct investments, and global trade agreements”. In fact, such simplistic tropes were precisely what I had intended to counter.

China’s development model challenges many of the axioms of neoclassical economics. If low-cost labour were the decisive factor for take-off, then investment should be pouring into much-cheaper labour markets in sub-Saharan Africa. On the contrary, rising wages in China have not led to the outflow of capital one would expect under such a model. This is because the advantage China offers is a healthy and skilled workforce (relative to price) and an infrastructural system that keeps non-wage operating costs (such as transport and energy) low. This, combined with a domestic value chain, is China’s main strength and why economic growth has been combined with rising wages and standards of living.

While foreign direct investment (FDI) has been a huge part of China’s success story, it is possible to overstate their importance. First, FDIs only really took off from the 1990s onwards, yet to begin there would be to ignore the decades of work done to develop the country’s agricultural self-sufficiency, basic industrial system, and institutional structure. Second, what has mattered for China is the quality of FDI, which is determined by government policy. By the standards of the OECD Foreign Direct Investment Regulatory Restrictiveness Index, China remains fairly selective on what FDI is allowed and encouraged. FDI is promoted not as an end in itself but as a means to acquire technology that should be transferred to national champions.

Role of Local Government

A significant portion of my presentation for Nexus Research was on the role of local governments economic policy – something that is often neglected (though there is a growing literature on the subject). China has a fairly decentralised system of governance, a product of its vast size and geography, as well as the institutional changes and experiments in direct democracy during the period of the Cultural Revolution.

Chinese economist Xiaohuan Lan, in his book How China Works (2024), has said that “In China, it is impossible to understand the economy without understanding the government.” While the central government in China formulates indicative plans and the overall goals and trajectory for development, implementation of these plans is delegated to local governments. Local governments have a broad remit to interpret these plans, experiment with implementation, and compete with each other for investment. This leads to a much more dynamic and decentralised development process that encourages grassroots participation.

A comparison between China and India on the share of public employment at different levels of government is very revealing. For China, over 60% of public employment is at the level of local government, with federal and state governments comprising less than 40% of employment. In contrast, less than 20% of Indian public employment is in local government. India, therefore, despite its much-touted linguistic federal system, is far more centralised than China. The weakness of Indian local governments remains a significant barrier for its development.

The Role of SOEs

State-owned enterprises (SOEs) are the elephant in the room when it comes to China’s development model. Chinese political scientist Prof. Zheng Yongnian said in 2011 that “the state sector is in fact important for China’s macroeconomic stability.” This is a radically different approach from neoclassical economics, which views macroeconomic policy purely through the lens of fiscal and monetary policy.

Broadly speaking, SOEs in China perform four ‘macroeconomic’ functions. First, they conduct the low-cost production of upstream inputs such as metals, chemicals, and rare earth minerals. Second, they manage essential commodity reserves and intervene in commodity markets to stabilise prices. Third, they engage in countercyclical spending on public works during economic downturns. Fourth, they are deployed to respond during emergencies and external shocks such as the 2008 Sichuan earthquake and the COVID-19 pandemic. The through line in these functions is to keep costs low and smoothen out business and commodity cycles. This is why China has not yet faced a recession comparable to many capitalist economies.

As a consequence of this model, SOEs remain a significantly large part of the Chinese economy in quantitative terms. According to data compiled by the Peterson Institute for International Economics, SOEs accounted for around 75% of the aggregate revenue of Chinese firms in the Fortune 500. While it is true these firms are often not as profitable as the private sector, this is by design, as they pass on low prices to domestic manufacturers.

China has entities such as the State-owned Assets Supervision and Administration Commission of the State Council (SASAC) which facilitate the centralised governance and oversight of SOEs. This model is crucially different from the Temasek model often discussed in Sri Lanka. Under Temasek, SOEs are almost entirely market-oriented and depoliticised. This is not the case in China, where SOEs continue to play crucial social and political functions.

The Role of Competition

What confuses most observers of China is the fact that it very obviously has a fiercely competitive and dynamic private sector. How then to reconcile the preceding elaboration of the role of local government and SOEs with a competitive private sector? Local governments and SOEs provide the basic institutional framework and economic building blocks for the private sector to play its role in capital accumulation and innovation.

The competitive cycle in China could be broadly divided into four phases. In the first phase, incentives created by the central and local governments lead to a flood of investment in desired sectors and sub-sectors, resulting in the establishment of new firms and production capacity. In phase two, these incentives are eased, leading to fierce competition and survival of only the fittest firms. In phase three, once the market has reached a stage resembling monopoly, one of three tactics may be used: 1. Firms are forced to compete internationally and export; 2. monopoly firms are broken up by the state; or 3. monopoly firms are nationalised or brought under stronger state supervision. The system is designed to resist the market’s natural tendency towards monopolisation.

Political Leadership

The Chinese state has an exceptional ability to maintain what political sociologist Peter B. Evans calls ‘embedded autonomy’. It is close enough to the private sector to understand economic conditions and formulate policy but politically independent enough from capital to resist capture by private interests. This is a key difference between China’s development model and the developmentalism of East Asian states such as Japan and South Korea, where large private firms (zaibatsu in the former, chaebols in the latter) dominate political life.

China’s development model cannot be understood in isolation of its leadership system. The Communist Party of China, which has around 100 million members (almost five times the population of Sri Lanka!), has been key to the process of China’s development. The party remains committed to developing Marxist-Leninist philosophy and applying it to the country’s concrete conditions. It retains deep roots in all levels of Chinese society, engaging in consultation during the policymaking process.

To what extent China’s model can be replicated by other countries is an open question. While the CPC has often invited academics and political parties to study its system, this does not equate to the party attempting to export said system. There is no real ‘Beijing consensus’ that is equivalent to the ‘Washington consensus’. On the contrary, President Xi Jinping, in 2023, cautioned that modernisation “cannot be realised by a cookie-cutter approach”.

“For any country to achieve modernisation, it needs not only to follow the general laws governing the process but, more importantly, consider its own national conditions and unique features.”

(Shiran Illanperuma is a researcher at Tricontinental: Institute for Social Research and a co-editor of Wenhua Zongheng: A Journal of Contemporary Chinese Thought. He is also a co-convenor of the Asia Progress Forum which can be contacted at asiaprogressforum@gmail.com)

Continue Reading

Opinion

Sri Lanka’s Foreign Policy amid Geopolitical Transformations: 1990-2024 – Part IV

Published

on

Sri Lankan Foreign Policy since the End of the Cold War

By the end of the Cold War, Sri Lanka’s foreign policy priorities were predominantly shaped by its armed conflict with the LTTE, despite pivotal shifts in its regional and global geopolitical spaces. The significance of the country’s foreign relations was largely viewed through the lens of its strategic needs in the ongoing civil war, often overshadowing other broader regional and global developments.

The Indo-Sri Lanka Peace Accord of 1987 and the subsequent establishment of the Provincial Council system under the 13th Amendment to the Constitution failed to bring lasting peace and merely perpetuated the vicious cycle of violence. Meanwhile, the uprising (1987-1989) led by the Janatha Vimukthi Peramuna (JVP) and its ruthless suppression deepened the political and social turmoil and tarnished the country’s democratic credentials, further constraining the government’s ability to focus and react to broad external strategic developments. As a result, the critical shifts occurring in South Asia, the Indian Ocean, and the global strategic environment after the Cold War were more or less overlooked in Sri Lanka’s foreign policy decisions.

Following the decisive military defeat of the LTTE in 2009, Sri Lanka underwent a significant shift in its politico-strategic needs, marking the beginning of a new phase in the country’s foreign policy. With the conclusion of the protracted civil war, a different set of issues came to the forefront and decided Sri Lanka’s foreign policy and geopolitical priorities. Accordingly, the evolution of Sri Lanka’s foreign policy in the post-Cold War era can be divided in two distinct phases, with the end of the war in 2009 acting as a pivotal turning point.

Enduring Crises and Foreign Policy

under President Premadasa

When Ranasinghe Premadasa assumed the presidency after a violence-ridden election, Sri Lanka was mired in multi-faceted crises. The Indian Peace Keeping Force (IPKF), initially deployed to supervise the Peace Accord, quickly found it embroiled in violent conflict with the LTTE in the North. Maneuvering the IPKF’s withdrawal without alienating India became a delicate and daunting challenge. Meanwhile, the brutal suppression of the Janatha Vimukthi Peramuna (JVP) insurgency in the South only deepened the country’s instability and culpability, further intensifying international backlash over human rights violations.

Despite facing significant challenges, Sri Lanka’s foreign policy lacked coherence and strategic direction. The government’s foreign policy responses were often reactive, addressing events in isolation rather than within a broader strategic framework. Decision-making appeared to be driven more by immediate political considerations than by long-term objectives. As a result, Sri Lanka became entrapped in a foreign policy dilemma, struggling to manage multiple crises across various fronts simultaneously.

One of President Ranasinghe Premadasa’s key achievements was persuading/pressuring  India to withdraw the Indian Peace Keeping Force (IPKF) from Sri Lanka in 1990. However, it also strained Indo-Sri Lanka relations in the short term. One of the key achievements of President Ranasinghe Premadasa was persuading India to withdraw the Indian Peace Keeping Force (IPKF) from Sri Lanka. However, this success came at the cost-damaging Indo-Sri Lanka relations.

During a public meeting on June 1, 1989, President Premadasa demanded the complete withdrawal of the IPKF from Sri Lanka by July 29, 1989, giving India just two months’ notice. India was taken aback by the manner in which this demand was made and made it clear that Sri Lanka could not impose a unilateral deadline. India was only prepared for a phased withdrawal and had limited options. In response, India made a misguided decision to train a Tamil National Army.

In an effort to pressure India into withdrawing the Indian Peace Keeping Force (IPKF) from Sri Lanka, President Premadasa sought to leverage the South Asian Association for Regional Cooperation (SAARC). In July 1989, Sri Lanka boycotted the SAARC Ministerial-level meeting in Islamabad, Pakistan. Furthermore, Sri Lanka made it clear that it would not host the SAARC Summit scheduled later that year in Colombo. The Sri Lanka informed SAARC countries that the Summit could not precede in Colombo as long as the IPKF remained stationed in the country against its will (RavinathaAryasinha, 1997: 54)

After V.P. Singh of Janata Dal became Prime Minister of India in December 1989, the withdrawal of the Indian Peace Keeping Force (IPKF) from Sri Lanka was expedited. In contrast to Rajiv Gandhi’s position, I.K.Gujral, the External Affairs Minister in the Janata Dal government, stated that “Tamil security is an internal matter of Sri Lanka.” He expressed hope that the Sri Lankan government had learned from the lessons of history and would no longer deny the country’s ethnic minorities their due rights (Sunday Times, 29 April 1990).

However, the rescheduled Summit for Colombo in 1990 was ultimately not held there. The Maldives insisted on hosting the summit in Malé, coinciding with the 25th anniversary of it becoming a Republic. The failure of the planned 1990 summit in Colombo also reflects the complex regional dynamics at the time.

After the withdrawal of the Indian Peace Keeping Force (IPKF) in 1990, the Liberation Tigers of Tamil Eelam (LTTE) swiftly reemerged as a formidable military and political force in the North and East of Sri Lanka, setting the stage for the onset of Eelam War II in June 1990. In the 1990s, parallel to the expansion of Sri Lankan Tamil Diaspora, the LTTE’s international influence grew significantly.

Its front organisations in Western countries became increasingly active, openly fundraising, pressuring host governments on behalf of the LTTE, and even facilitating the transportation of arms and supplies to the conflict zones in Sri Lanka. This growing international network of support posed a substantial challenge to the Sri Lankan government. Moreover, the LTTE frequently framed its actions as a response to alleged human rights violations by the Sri Lankan government, using this narrative to justify its activities and gain international sympathy and support. The complexities of this issue—encompassing both military confrontations and political maneuvering—posed a formidable challenge that required a comprehensive strategy and sharp diplomatic acumen.

The Premadasa administration failed to fully recognise the growing significance of the international public sphere and the increasing prominence of international human rights frameworks. These were often dismissed as instruments of the LTTE’s propaganda. The Sri Lankan government held a largely negative view of Western countries that raised human rights concerns, perceiving these countries as supportive of the LTTE. This perception, coupled with a failure to distinguish between the LTTE and the broader ethnic conflict, impeded the government’s ability to formulate an effective strategy in response to international criticism.

Despite his unconventional approach, President Premadasa recognised that the Foreign Ministry was in disarray, lacking direction amidst the decisive challenges facing the country. In response, he established a Foreign Affairs Study Group, chaired by Dr. Gamani Corea, to address the situation (Dayan Jayatilleka, 2017). The group completed its report on restructuring Sri Lanka’s foreign policy and diplomatic missions, but before it could be presented, President Premadasa was tragically assassinated. Following his death, President Wijetunga, the caretaker president, assumed office but hesitated to take any new initiatives on the matter.

Change Vision and Restructuring under President Chandrika Bandaranaike Kumaratunga

The efforts to instill a new policy vision and reshape the Ministry of Foreign Affairs (MFA) began after the People’s Alliance (PA) assumed power in 1995 under the leadership of President Chandrika Bandaranaike Kumaratunga. By the time Kumaratunga assumed the presidency, the MFA was in disarray—lacking direction and burdened by excessive politicisation. To address this, President Kumaratunga appointed Lakshman Kadirgamar as Minister of Foreign Affairs. Drawing on his extensive experience as an international civil servant, Kadirgamar implemented reforms to streamline recruitment, promotions, and diplomatic postings, restoring some order to the MFA. At the same time, the government sought to bolster Sri Lanka’s democratic image on the international stage.

Strengthening the country’s credentials as a functional democracy was viewed as essential for garnering global support in addressing the LTTE military challenge. In this context, internal policy reforms were expected to provide strong backing to a foreign policy with a clear vision and direction.

The PA government marked a significant departure from the antagonistic stance of its predecessors towards international human rights bodies. Recognising the growing influence of the global public sphere on national policies, the PA government made a deliberate effort to engage with key international human rights organisations, such as Amnesty International, Human Rights Watch, and the United Nations. These engagements included open dialogues aimed at addressing concerns about Sri Lanka’s human rights situation.

The PA government’s commitment to international human rights standards and norms was demonstrated by its ratification of several major international human rights conventions. Additionally, the PA Government worked to strengthen domestic human rights institutions, particularly the Human Rights Commission of Sri Lanka (HRCSL), further solidifying its dedication to human rights both within Sri Lanka and on the international stage. These efforts were seen as essential for two reasons: promoting domestic reconciliation and enhancing Sri Lanka’s international credibility.

In light of the geopolitical implications of India’s strategic rise and changes in the South Asian geopolitical landscape, developing strong ties with India remained a key achievement of Sri Lanka’s foreign policy under the People’s Alliance (PA) government. After decades of mutual suspicion,

accusations, and tensions, both countries recognised the importance of normalising their relations. President Chandrika Bandaranaike’s new vision and foreign policy approach provided a significant opportunity for a fresh start towards rapprochement. The Indian government’s diplomatic shift, marked by the Gujral Doctrine introduced by External Affairs Minister I. K. Gujral in 1996, further paved the way for improved bi-lateral relations. Indo-Sri Lanka relations had not been as cordial for decades as they were under President Chandrika Bandaranaike Kumaratunga. A key testament to the South Asian policy of the Kumaratunga administration was the 10th SAARC Summit held in Sri Lanka in 1998. During this summit, informal discussions between India and Pakistan, initiated through the personal efforts of President Kumaratunga, marked a critical development in the regional strategic context.

Under President Premadasa, Sri Lanka’s relations with Western powers, particularly Britain and the United States, began to deteriorate rapidly. For a small country like Sri Lanka, which was grappling with a significant internal armed conflict with international Diaspora linkages, navigating the post-Cold War global strategic landscape became a critical challenge. Nearly two-thirds of Sri Lanka’s export market was tied to the West—primarily Britain, the United States, and the European Union. At the same time, the LTTE’s international headquarters operated from Western capitals. Given this, Sri Lanka paid a steep price for its adversarial stance toward these Western powers. In contrast, one of President Chandrika Bandaranaike Kumaratunga’s notable achievements was her efforts to foster better relations with the West. By implementing internal democratic reforms and adopting the PA’s approach to the ethnic crisis, she created a more favourable environment for diplomatic engagement. This foreign policy shift paid off: In 1996, the United States resumed arms sales to Sri Lanka, and the US “Green Beret” corps began offering advanced training to the Sri Lankan security forces. This military support included specialized training missions by the US Navy SEALs, the US Air Force Special Operations Squadron, and the US Army’s Psychological Operations Group. The proscription of LTTE as a terrorist organization by the United States in October 1997, followed by similar designations from the United Kingdom in 2000 and Australia in 2001, dealt a severe blow to the LTTE international operations.

The dynamics of the crisis, however, posed significant obstacles to the continued implementation of this policy. Negotiations with the LTTE, which began in October 1994, collapsed on April 17, 1995, when the LTTE withdrew from both the talks and the ceasefire after four rounds of discussions. The hope of achieving a negotiated settlement with the LTTE was dashed within six months. The conflict with the LTTE once again became the central focus of foreign policy, but this time, the government’s
approach shifted from defensive to more assertive.

With the onset of Eelam War III, the government launched the Reviresa operation in November–December 1995 and regained control of Jaffna from the LTTE. In September 1996, the government conducted the Sath Jaya operation, which led to the recapture of Kilinochchi. However, the situation began to change in 1998. The government’s attempt to establish a land route to Jaffna failed, resulting in heavy human and material losses. By late 1998, military camps in Kilinochchi, Mullaitivu, and Elephant Pass fell to the LTTE. Between 1999 and 2000, the Sri Lankan government forces suffered continuous setbacks on the military front.

Similarly, the proposal for the devolution of power, which had been incorporated into a draft of the new constitution, became entangled in political debates with the United National Party (UNP). The country had shown readiness to accept devolution through widespread public awareness campaigns, such as the Sudu Nelum movement. However, when the proposal was only presented to Parliament in August 2000, it was rejected by the UNP. As a result, the People’s Alliance (PA) government was unable to fulfill one of its key political promises to both the Tamil people and the international
community.

In 1999, another attempt was made to resume talks with the LTTE, this time with the prospect of third-party facilitation. President Kumaratunga explored the possibility of securing international involvement, with potential facilitators including France, a joint Commonwealth team, and the Vatican. By March 2000, the Government of Sri Lanka and the LTTE agreed on Norway as the mediator. With Norwegian facilitation, a Ceasefire Agreement was drafted between the Sri Lankan Government and the LTTE, scheduled to be signed on April 11, 2001. However, two days before the signing, the LTTE
unexpectedly declared that they would not proceed with the agreement, without providing any explanation for their decision.

(To be continued)

by Gamini Keerawella

Continue Reading

Trending