Features
Virgins and Bullies in Rural Sri Lanka
by Jayantha Perera
In 1974, I wandered in the Veyangoda area with Georg (adviser) and Piyasiri (research assistant) to find a suitable village to study what socioeconomic and political factors influenced people to get together for public benefit. On the third day, at a tea kiosk, we met Guneratne (Gune), a farmer, who invited us to his house at Naiwela.
Gune lived in an old house with a tiled roof and a cemented floor. I told him we were looking for a village to study the cooperative behaviour of people and a place to stay for a few months. He proposed we study Naiwela and stay at his house. He worried about Georg, saying, “Suddas (white people) can’t live in a village because they need creature comforts.”
Gune invited his wife to join us. She brought a plate of thala guli (sesame seed sweet) and three cups of tea. Gune offered us the front room of his house free of charge. His wife confessed that the house did not have a sealed toilet. We should walk 200 yards to a shared well to wash clothes and bathe. She did not cook any type of meat at home. We promised to return in a fortnight with bedding and other necessities to stay for a few months.
An ARTI jeep dropped the team at Gune’s house. He was happy and waiting for us. His wife served us fresh coconut water and a delicious vegetarian lunch. In our absence, he had cleaned the front room and whitewashed its inner walls. The paint smell was unbearable. The room was large enough to spread three narrow mattresses on the floor. It was the rainy season, the floor was damp, and various insects crawled around the mattresses.
On our second day at Naiwela, we started our fieldwork after a good breakfast comprising kiribath and a lentil curry. Gune volunteered to introduce us to villagers. First, he took us to Ariya, his younger brother, who lived across the road. Ariya was a retired government servant. His left arm was shorter than his right arm. He was in a dirty sarong and had a small towel over his left shoulder. He apologised for his clothes, saying he was planting a jackfruit sapling in the garden.
Several planters’ chairs were in a circle, with a multi-coloured teapoy (round, short table) in the middle of the large verandah. The front door was wide and blocked by a heavy curtain with large floral designs. In the undulating garden, I recognised mango, guava, mangosteen, banana, and Jambu trees. There was a pineapple patch at its lower boundary.
Ariya was happy to meet us. He told us we should join him to celebrate his daughter’s forthcoming wedding. The daughter served us tea; a large, imported biscuit tin and a comb of bananas were on the tray. She was a thin and tall young girl in a skirt and blouse. She smiled and asked us why we were living in the village. She spoke a few English words with Georg. Ariya and Gune said they would celebrate her wedding over seven consecutive days. They wanted to make the wedding the most memorable one in the village. The daughter laughed and said it was a bad idea, as it would cost a lot of money.
Gune showed us a house just opposite his house. It was modern, built in a coconut estate with electricity and an overhead water tank. He told us never to visit the house as the woman there had a bad reputation. She was a divorcee and lived with several servants. Gune disapproved of such a living arrangement. I asked him what she could do other than to live in her house with servants. Gune was taken aback by my question. He said that she should not have divorced her husband. Moreover, a young woman should not live with servants, especially with male servants, in a lonely house.
As we walked, he introduced us to villagers. One narrow lane took us to an open public well. Two young women approached it while we admired the blue water in the well. They smiled and drew water to wash their clothes. Both were in their diyareddas (lungi tied above breasts). Gune was unhappy and took us quickly away from the well.
He walked silently for a minute ahead of us, and at a junction where our path crossed a wide track, he said that we must avoid those two girls like vasa (poison). Both had a bad reputation, and he suspected they ran a brothel with two women. We named them X and Y because we would never be able to know them because of Gune’s vigilant eyes.
Gune wanted to walk with us wherever we went. He felt happy and proud to be with us, especially with a white man. People from other villages came in the evening to meet us. One wanted to send us four booru enndan (foldable beds) to sleep on. Another inquired about the white man’s well-being, especially whether he could eat spicy food. Gune’s wife told them he ate more than the other two, enjoying green chillies with white rice. One or two visitors talked to Georg in English.
Gradually, evenings became an informal gathering time at Gune’s house. The Petromax lamp and chairs arranged around it gave us an ideal atmosphere to discuss politics, village gossip, and news. Gune’s wife served tea to visitors. Georg had brought biscuits, tea leaves, and sugar from Colombo to serve visitors. The fascinating topic we discussed during such gatherings was local politics intertwined with caste issues, particularly the influence of caste on social interactions and the challenges faced by low-caste families in the village.
One evening, a peon at the Government Printer’s Department, known for his talkative and demanding nature, visited us. He smoked a cigar, and his breath suggested he had consumed arrack. On that day, Georg was in Colombo. The peon, who often liked to assert his authority, started the conversation with us.
Peon: “What are you doing in our Naiwela.”
I said, “We are studying village groups and how they help each other.”
Peon: “We know all village groups and how they interact. What is there to search for?”
Peon (addressed the audience): “You know, spies come to rural areas to collect information to send to foreign agencies. I am worried to see a white man with three Colombo boys among us.”
Peon(turned to me and asked): “Are you a member of the CIA?”
I: “No, I am a government servant who is doing research for the government.”
Peon was not happy.
Peon: “Are you a member of the KGB?”
I: “No, I am not a KGB agent.”
Peon turned again to his audience and triumphantly declared: There you are! I expected these answers. A spy does not tell the truth and reveal his true identity!”
By this time, Gune was furious and told the peon to behave appropriately or leave. The peon got angry and left, saying he would find out the truth about us and inform the MP of the electorate. The young people in the front yard whistled when he walked out. He hurled a few vulgar and lewd statements at them, and all laughed. Gune explained the peon’s anger — he was angry because we did not visit him.
Our stay in the village and evening meetings gave Gune and his wife a new status. People started calling Gune’s house sudu mahattaya inna gedera (the house where the white gentleman stays). He participated in our interviews and often answered our questions before respondents spoke. While we were walking home after an interview, Gune summarised the interview with a statement about the interviewee’s family and caste status. If we visited a cross-caste couple, he highlighted it with some caustic remark, especially if the respondent or spouse was of a low caste. For him, goigama (farmer caste) is the highest in the status hierarchy. The lowest was the padu. Nawandanna (goldsmiths) and kumbal (potters) castes were in the middle. Hinna (washermen) were below them but above padu people.
Gune and wife were worried about having four young bachelors at home and felt responsible for their well-being. They wanted to ensure we did not fall in love with village women, particularly low-caste women. Caste purity and innocence were always in our discussions. Gune once said that he wanted to protect us from evil women who knew how to charm innocent boys into marrying them.
Gune wanted us to engage in his niece’s wedding. We took the responsibility to distribute wedding invitation cards. Ariya was happy we engaged in the wedding, and soon, we became frequent visitors to his house. We listened to the discussions on wedding arrangements, the guest lists, and the types of gifts they expected from invitees. Ariya did not discuss expenses, but when no one was around, he told me how much he had already spent on the wedding. Discussions in the evenings at Arya’s invariably ended with dinner there. We were invited to the inner house to sit with them at the dining table. Gune was initially unhappy that we stayed with Ariya for dinner. But gradually, he, too, joined us in discussions and dinner.
After arguments and counterarguments, Ariya and his wife identified guests for each wedding day. His wife’s word was final, and all agreed once she revealed her thoughts. Ariya once lost his temper and walked out, saying that he would not attend the wedding. Within minutes, he returned and kept quiet.
Ariya’s wife had informed Redi Naenda (washerwoman) about her duties. Redi Naenda‘s role was crucial to the wedding. She would collect the bedsheets from the nuptial bed, check blood stains, if any, and declare whether the bride was a virgin or not in public. In addition to this crucial declaration, she had to protect the bride from evil spirits. Before homecoming, she had to clean the bride from kili (impurities). She must refrain from spreading gossip in the village about the bride’s virginity.
A young man whom we interviewed told us that if the bride was not a virgin, Redi Naenda might accept a handsome bribe to declare that the bride was one. In any case, she could not stop what villagers would say, and the rumour-mongering machine would start before the wedding day.
Ariya sent his younger brother to Kuliyapitiya, where the bridegroom lived, to check his physical and sexual fitness. The emissary went discreetly to the bridegroom’s house by appointment to check his genitals. The emissary could touch any part of the bridegroom’s body in a room with respect and permission. He would tell the bridegroom his opinion. If positive, there would be an informal tea party at the bridegroom’s house. When the emissary returned, Ariya was impatient and ill-tempered. He took the emissary to the front room of the house and re-emerged with a smile.
The bridegroom was a graduate of Colombo University and an assistant manager of a Peoples Bank Branch. He was a goigama man, and his parents were schoolteachers. The village chief priest had recommended the boy as decent, honest, obedient, and someone who would look after his parents and siblings.
The bridegroom arrived at Ariya’s with two friends on the wedding eve. The visit confirmed that he would marry the bride the following day. The bride was kept out of sight while the bridegroom was with Ariya and his wife. He handed over a small parcel to Ariya’s wife. After the bridegroom left, Ariya showed me the gift – a gold chain for the bride to reaffirm his love for his future wife and his commitment to marry her.
The first day of the wedding was a grand, formal affair. Only close relatives of both sides and a few village residents, such as the school principal and his family and business colleagues of Ariya, attended the wedding. The couple stood on the poruwa (decorated platform). The Birth, Marriage, and Death Registrar officiated at the ceremony by reciting a few Sanskrit slokas (prayers). The most heartbreaking part of the occasion was when the bride gave her mother Sela (a piece of silk cloth) to thank her for turning blood into breastmilk when she was an infant. Mother and bride cried, hugging each other, and other women joined them.
Guests took their seats for lunch only after Ariya and his wife had invited each of them with a full glass of water to a particular table. The newlyweds talked to each guest and left home on their honeymoon at four in the afternoon amongst firecrackers and raban (drum) playing. Ariya’s wife fainted when she saw her only daughter leaving her sadahatama (forever) and becoming a stranger’s wife. She recovered and attended to Ariya, who sobbed in the front room.
The couple returned the following day at 12.30 pm from their honeymoon amidst beating drums and firecrackers. Everybody was happy. Redi naenda had sent a confidential report to the bride’s mother to say that her daughter was a virgin. The bride looked glamorous with heavy gold jewellery and beamed with a lovely smile.
Ariya wanted to say a few words. He held a gold coin and tossed it several times so others could see. He gave the sovereign to his daughter and said, “You have protected your dignity and our dignity being a virgin. Today, your mother and I are the happiest people on earth. We hope to see many of your children playing in this large garden, which will belong to them.”
Ariya started crying, saying that he was despondent as his only daughter had left him. He thanked the bridegroom for marrying his darling daughter and sternly warned him not to ill-treat her. Ariya could not control his sorrow, so he retired to the front room and stayed there. A little later, Ariya bolted out of the room into the verandah with tears in his eyes and started talking to Georg, expecting me to translate.
Ariya: “Sudu Mahaththayo’ (white sir) [pause] ‘kanya bhawaya’ (virginity) of my daughter [pause].”
Georg smiled and said, “Yes.”
Ariya: “Blood, sir. Blood. Virginity, Blood. White sir, do you know our rituals about weddings?”
Georg: “I do not know much about wedding rituals in Sri Lanka.”
Ariya: “I will tell you. My daughter is a virgin. Now we all can celebrate her purity in public.”
I hesitated to translate what Ariya had just said. Ariya beckoned me to his side and asked me to translate what he had just said into English. Fortunately, the bride overheard her father shouting about her virginity and purity and came running to tell him to stop. He started crying and said to me, “Look, she has already started to ill-treat me. I wonder whether she might join her in-laws and ridicule me.” Showing his left arm, he said, “I am not a powerful man. I would soon be an orphan at home, as my wife would control me more.” He started crying, and nobody paid attention.
Ariya and his wife hosted relatives from faraway places on the third day of the wedding. The fourth day was for ordinary Naiwela villagers. The fifth day was for Ariya’s old friends, especially those who worked with him at government offices. The sixth day was for the bride’s office friends, and the seventh was for the immediate family and well-wishers. The new couple wore wedding clothes daily and spent time with the visitors. On the seventh day, after lunch, the couple left for the bridegroom’s parents to spend a week with them.
Two days later, Georg and I visited Ariya and his wife. Ariya told me they could not bear their loneliness and live without their daughter at home. After evening tea, Ariya’s wife told me, in her usual low voice and while trying to dry her tears, that I had a marriage proposal from a decent family. The girl was the only child and 21 years old. She studied at a leading girls’ school in Colombo and was fluent in English. It might be the girl I once saw at the Buddhist temple with her parents. She was a tall, pretty woman in a white lama sari (half saree). Ariya said their house and the large garden were worth over a million rupees. In addition, one hundred thousand rupees would be the cash dowry.
I was perplexed. It was my first marriage proposal, and I was not used to such large sums of money. The housing loan I was paying in instalments after my father’s untimely death flashed into my mind. Suddenly, I had a solution to my financial difficulties and an avenue to secure my future. Georg understood my predicament and smiled. He said, “Jayantha, you have indeed gone native!”
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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