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Cabinet and State Ministers assume duties having us the people watching them

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Yes, local TV news channels have all shown daily clips of most of the newly appointed Cabinet Ministers and State Ministers set to develop our clay, batik, spices and what-have-you small industries assume official duties. Buddhist monks were escorted hither and thither to chant pirith. Family members in their finery stand close, admiringly watching the Successful One place his signature. VIPs of Cabinet rank visited other Ministers and State Minister on their respective ‘assume official duties’ ceremonies. Methought, says Cassandra, ceremonies and ceremonial decoration i. e. flippancies, were to be eliminated since with the Prez a workaholic, expectations were that his appointed Ministers would get down to grips with their allocated ministries/duties with no song and dance. Cass aches with boredom and annoyance when advertisements jut into teledramas she couch-potatoes herself to enjoy, but during this season of assuming duties, she even welcomed that absurdest of absurd ad of a man descending steps backwards, being drooled over by lovelies and then traveling backward in a fast car to shave himself with a razor, leering!

But seriously, though quips and jokes are making their rounds along the grapevine and through the ether about a State Minister for ‘meti’ works and another for batik dyeing, there is sense in this innovation. Most of the products and small industries receiving State Ministers are potential moneymakers so they are given authoritative Heads to money-spin by wringing the workers in the various sectors. People say it is going to be a sort of Disce Aut Discede – show results or be made to depart. Jolly good! No mere warming of comfortable seats in plush offices. One ex-Minister with many allegations pending had even a bed in a private section of his office in the ministry building. Was it a double bed by chance?

Tongue held firmly leashed

Cassandra’s week for comment runs from Wednesday to Tuesday, hence she did not comment on the selection of Cabinet and State Ministers in her previous ‘cry’. She dare not comment this week either except to say most of the choice seems to be that of the Prime Minister. Those who stayed loyal to him through thick and thin were again rewarded with ministries. Disappointingly, few bright new faces! Hence Cass’ comment when she saw the two group photographs splashed in the daily papers of C Ministers and S Ministers was: the same old tired faces. The world ‘tired’ refers to her sentiment. There sat the very old who would perhaps be more comfy in a rocking chair or cushioned setee and some faces who, she thought, would be out for past acts. For instance, with all the rumpus and unpleasant waves sent across internationally too via a made-up story (dare not say blatant lie) about match-fixing and casting a slur on our honourable ‘gentlemen in white flannels’, the rumour monger is back as a Cabinet Minister! Methought, again says Cass, malicious lies and fake news was punishable and not rewardable. Ah well! We are Sri Lankans, no? In a Land like No Other.

Talking as Cass has done so far about assuming duties very publicly, she was tickled pink and blue and loved the irony of the situ to see on page 1 of The Island of Wednesday 19 August, two sets of pictures. One was of (to quote) “Industries Minister Wimal Weerawansa’s wife, Shashi arriving at the Colombo Chief Magistrate’s court where a case was taken up yesterday against her for using forged documents to obtain a passport.” Now that is the legally wedded spouse of one of our most important Cabinet Ministers who not only assumed duties before media cameras but was even seen to deign visiting other ceremonial work-starting by cabinet colleagues and State Ministers. Shashi in the picture is in full white. Even attorneys-at–law attending court now wear pastel shaded saris. So is she mourning the death of a close relative? Not that we know of. Shoot! Must be for that friend of her son or daughter who died in their home of a heart condition, young as he was.

The other photograph that can be classed black humour was the faces of Premalal and Chandrakanthan with the caption: “Among those scheduled to take oaths as lawmakers tomorrow (20) are Premalal Jayasekera and S… Chandrakanthan a.k.a Pilliyan, currently held in Welikada and Batticaloa prisons respectively” for no less crimes than MURDER. So that is the state of our voters who voted supposed-to-be criminals to our august, almost sacred Parliament.

Cheerful news

Investigative journalism in this land is commendable and deserves praise. TV One of the Maharaja Organisation is one such TV Channel. Even before the power cut of more than seven hours on Monday 17 August was over, their report on the power situation/ CEB was compiled and we heard the detailed report on their 9.00 p m news. Great!

The Face the Nation programme

on Monday 9.30 p m onwards is also highly commendable as it is spot on and the convenor/interviewer is totally unprejudiced and the journalists present acute in their questioning. This last Monday had the discussion focused on whether it would be a revision of the entire Constitution or only the introduction of the 20th Amendment. But the most time was spent on the issue of women.

The evening’s convenor, Nadim Majeed, showed himself to be a very competent substitute for the inimitably excellent Shameer Rasooldeen. Panelists were Attorney-at-Law Canishka Vithanage (SLPP), Lihini Fernando – Member of Moratuwa Municipal Council (SJB) and Mahesh Senanayake – defeated UNP candidate for Kandy in the recent elections.

Cass admits that she was so disinterested in appointment of the new Cabinet that it did not strike her there was no Ministry for Women and Child Welfare. Shocking, she realized as Lihini spoke during the programme. Vithanage manouevered this way and that in trying to say the State Ministry for Women was of equal status et al to a Cabinet Ministry; rather annoyingly. But this fact remains: women and children have been downgraded as issues of concern 52% + children of population. Another fact pinpointed was that there was only one woman Cabinet Minister among 28, so far appointed.

Heartening snippet from the UK

In the midst of turmoil in other countries and huge question marks in our own, the commitment of individuals sent in a ray of sunshine of hope. Cass listened to BBC HARDtalk on Monday 10 August when Chris Packham, naturalist and wildlife campaigner, one of UK’s best known naturalists spoke in his vast home garden pointing out the weeds and grasses as vegetation to be protected and said that the protection of animals and vegetation was of immense importance if we wanted the Earth to continue maintaining life on it. One do-away-with act was consumer consumption so gross in developed countries, contributing to poverty in others. He has been diagnosed with Asperger’s, a form of autism, a neuro-developmental disorder characterized by significant difficulties in social interaction and nonverbal communication, but is dedicated to selective issues such as the environment and protection of species, even weeds. We have our own naturalists fighting for our elephants, leopards and forests but we are still to see the Act to Animal Rights passed. It is hoped the new Parliament will pass this long awaited Act.



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Features

Ukraine War: Mother May I?

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By Gwynne Dyer

“This obviously does not happen because of a thrown butt,” said British Defense Minister Ben Wallace. But the Russian Ministry of Defence insisted that the explosions that destroyed at least eight warplanes at Saki Air Base in Russian-occupied Crimea on 9 August were due to “a violation of fire safety requirements.”

The implication is that some careless Russian smoker tossed away his cigarette butt and caused a fire that set off explosions. That’s hardly a testimonial to the discipline of the Russian air force’s ground crews, but it’s better than admitting that Ukrainian missiles have reached 225 km behind Russian lines to destroy a whole squadron of Russian fighters.Moscow also claimed that no Russian aircraft had been damaged by the explosions in Crimea, although the wreckage of the destroyed fighters was clearly visible on the ‘overheads’ from satellite observations.

The Russian Defence Ministry played the same silly game in April when Ukrainian cruise missiles sank the ‘Moskva.’, the flagship of Russia’s Black Sea Fleet. It claimed that a fire had caused munitions to explode, and that the ship then sank while under tow due to “stormy seas” (although the sea was actually flat calm at the time).And what caused that fire? Careless smokers again, presumably, because even the most damning statements about the indiscipline and incompetence of Russian sailors and airmen are preferable to an admission that the Ukrainians are really hurting Russia.

Ukraine’s Defence Ministry is having fun with this, reporting that it “cannot establish the cause of the fire [at the Russian airfield], but once again reminds of fire safety rules and a ban on smoking in unauthorized places.”

Taking responsibility for these strikes deep in Russian-controlled territory is not in Ukraine’s interest, so it’s happy for Russia to take the blame. Various anonymous defence officials in Kyiv further muddied the waters by suggesting that Ukrainian partisans were responsible, or Ukrainian special forces already operating far behind Russian front lines.

But why is it not in Ukraine’s interest to take ownership of these small but symbolically important victories?

It’s because the really decisive front in this war is how fast American and other NATO weapons systems are sent to Ukraine, and that is determined by a process that seems to be derived largely from the old children’s game of ‘Mother May I’ (also known as ‘Giant Steps’).The opening move is quite straightforward: Kyiv asks Washington for a hundred HIMARS multiple-launch rocket systems so that it can counter Russia’s huge superiority in older artillery and rocket systems and drive Moscow’s forces from Ukrainian soil.

Washington replies that it can take two giant steps and a frog hop. No, wait a minute, it replies that Ukraine can have four HIMARS systems now. Once the crews have been trained and have demonstrated their proficiency in using the weapons, Kyiv can start the next round of the game by asking for more. This takes four weeks.

Getting into the spirit of the game, Ukraine then asks for only twenty more HIMARs, leaving the rest for later. Washington replies that it can take four baby steps and a pirouette – or rather, four more HIMARs now, but with the range still restricted to 70 km. and no thermobaric ammunition (fuel-air explosives). And so on.We are now in the fourth round of this game, with sixteen HIMARs promised of which Ukraine has already deployed between eight and twelve on the battlefield. At this rate, Ukraine will have the hundred HIMARs it needs to expel the Russians around April of 2024.

Similar games are being played with other badly needed weapons from NATO stockpiles like Western-made combat aircraft, modern anti-air defence systems, and longer-range missiles for attacks like the one on Saki Air Base. This is all driven by an excess of caution about such ‘escalation’ at the White House and in the National Security Council.

Washington is right to be concerned about Russia’s reactions, but it is prone to see the Russians as dangerously excitable children. They are not. They are poker players (NOT chess-players) who bet over-confidently, and are now trying to bluff their way out of trouble. The Russian ruling elite, or at least most of it, remains rational.

The Ukrainians, however, have to take American anxieties into account even when they use their own weapons, some of which have been modified for extended range, on distant Russian targets. The simplest way is just to pretend it wasn’t their weapons that did the damage.The same policy applies to the numerous acts of sabotage carried out in Russia by Ukrainian agents – and by a happy accident the Russians are willing to collaborate in this fiction. They’d rather blame the clumsiness, ignorance and incompetence of their own troops than give the credit to the Ukrainians.

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Book Review : An incisive exploration of Sri Lanka’s religiosity

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Title: ‘Multi-Religiosity in Contemporary Sri Lanka’ – Innovation, shared spaces, contestation

Editors – Mark P. Whitaker, Darini Rajasingham- Senanayake and Pathmanesan Sanmugeswaran

A Routledge South Asian Religion Series publication

Exclusively distributed in Sri Lanka by Vijitha Yapa Publications, Colombo 5. (e-mail: vijiyapa@gmail.com)

Reviewed by Lynn Ockersz

This timely publication could be described as a revelation of the fascinating nature of Sri Lanka’s religiosity. It is almost customary to refer to Sri Lanka as a ‘religious country’ but it is not often that one comes across scholarly discussions on the subject locally. ‘Multi-Religiosity in Contemporary Sri Lanka..’, a collection of research papers put together in book form, fills this void most adequately.

Although not necessarily synonymous with spiritual development, religiosity in Sri Lanka essentially refers to the widespread prevalence of organized or institutionalized religion in the lives of the majority of Sri Lankans. What qualifies the country to be seen as religiously plural is the presence in it of numerous religions, though mainly in their institutionalized forms.

What ought to pique the interest of the specialist and that of the inquiring layman alike is the fact that though falling short of the highest standards of spirituality most of the time, religion is used innovatively and creatively by its adherents to meet some of their worldly and otherworldly needs. That is, religion is a dynamic and adaptable force in the lives of Sri Lanka’s people. ‘Multi-Religiosity in Contemporary Sri Lanka..’ explores these characteristics of religion in depth and underscores the vitality of religion in the consciousness of its diverse practitioners. A chief strength of the publication is the featuring of almost all the main religions of Sri Lanka, from the viewpoint of their innovative and adaptable use by devotees.

The research papers in question, numbering 16, were presented at an Open University of Sri Lanka forum held in mid-July in 2017. The editors of the volume have done well to bring these papers together and present them in book form to enable the wider public in Sri Lanka and abroad to drink deep of the vital insights contained in them, considering that religiosity has gained increasingly in importance in post-war Sri Lanka. Fittingly, ‘Multi-Religiosity in Contemporary Sri Lanka..’, is dedicated to the memory of well-known Sri Lankan social scientist Malathi de Alwis who, unfortunately, is no longer with us, but had contributed a paper at the relevant forum prior to her passing away. Her paper too is contained in the collection.

The thematic substance of the volume could be said to have been set out in some detail by co- editor Darini Rajasingham-Senanayake in her introductory essay titled, ‘Spaces of Protection, healing and liberation…’ She writes: ‘Religiosity appears as a means of coping with life’s transitions, celebrations, disappointments, diseases, conflicts and violence; and events such as birth and death, illness, exams, marriage, divorce, the sense of the sacred, the auspicious, and inauspicious (Sumangali-Amangali). Fundamentally, beyond the political, (multi-)religiosity provides an individual’s coping strategy and/or a social performance for negotiating with the perceived power, energies and structures that are greater than oneself, particularly the supernatural and transnational.’

When seen from the above perspective, the ability of many Sri Lankans to comfortably worship at multiple religious institutions and shrines, for example, while claiming adherence in the main to this or that religious belief makes considerable sense, because the average Lankan devotee is of a pragmatic bent and not a religious purist. Depending on her needs she would worship at a major Buddhist or Hindu temple, for example, and also supplicate her cause at a prominent Catholic church. Such practices speak volumes for the flexibility and innovativeness of the devotee. They also testify to her broad religious sympathies and her ability to share her religious spaces with others of different religious persuasions. A few places of religious significance in Sri Lanka that thus draw adherents of multiple religions are Adam’s Peak, Kataragama, Madhu Church and St. Anthony’s Church in Kochchikade, Colombo.

At these places of reverence the usually restricted adherence to a single religious belief or faith is easily transcended by worshippers as apparently part of a personal or collective coping strategy to deal with multiple personal and societal pressures. ‘Kataragama Pada Yatra – Pilgrimaging with ethnic “others” ‘ by Anton Piyaratne and ‘Religious innovation in the pilgrimage industry – Hindu bodhisattva worship and Tamil Buddhistness’ by Alexander McKinley are just two papers in the collection that deal insightfully with this aspect of worshippers’ abilities to comfortably manage multiple religious identities and spaces. These habits of the average Sri Lankan devotee highlight the potentiality of religiosity, among other things, to be a bridge-builder among communities.

For instance, Mckinley sets out in his exposition: ‘Religious innovation at shared sacred sites can thus blur or sharpen the dominant ethno-religious divisions of ‘Sinhala Buddhist’ and ‘Tamil Hindu’ in Sri Lanka. Saman devotion can simultaneously be interpreted as a sincere form of highland Hindu religiosity, a strategic innovation by Tamil workers to appease Sinhala pilgrims, as well as an opening for Sinhalas to either convert Tamils into Buddhists, or to cooperate with them towards common goals, such as environmental conservation’.

A conspicuous and continuing theme of the collection is the wide-ranging and often damaging impact of the Sri Lankan government’s 30-year anti-LTTE war. Quite a number of the researchers, thus, deal with its adverse impact on women, and quite rightly, because the war revealed as perhaps never before the marked vulnerabilities of Sri Lankan women in conflict situations. ‘Of Meditation, Militarization and Grease Yakas’ by Darini Rajasingham-Senanayake and ‘Vijaya and Kuweni retold’ by Neena Mahadev deal quite elaborately on this subject and throw valuable light on the multi-dimensional impact the Northern war has had on women, besides focusing on the resourceful ways in which religion is used by women to cope with social and political issues.

‘Emerging innovative religiosities and what they signify’ by Selvy Thiruchandran continues with the focus on women and religiosity but introduces a wider societal dimension by bringing into the discourse the phenomenon of New Religious Movements (NRM). The researcher points to the immense popularity among mainly middle class women of two of these movements, the Satya Sai Baba cult and the growing interest in Brahma Kumaris Yoga centres, and elaborates on the roles they play in enabling women to deal with personal and societal pressures.

However, Thruchandran arrives at the thought-provoking conclusion at the end of her wide-ranging research that, ‘The old religion and the new so-called innovation that is sought in the new religions can be summarized in a well-known cliché – old wine in new bottles.’ That is, these New Religions are mainly forms of escapism. We have here a fresh perspective on issues relating to the liberation of women that calls for deep consideration. Moreover, these New Religious Movements do not help in any substantive way to change the fundamental and perennial reality of male domination over women; for, we are given to understand that some men actively discourage their wives from joining the Brahma Kumaris movement.

The role of Sri Lanka’s Christian Left in giving religion a progressive and socially emancipatory orientation in recent decades is the subject of Harini Amarasuriya’s paper titled, ‘Beards, cloth bags, and sandals – Reflections on the Christian left in Sri Lanka’. The researcher’s prime focus is on an institution of mainly Left political activism established by a Christian clergyman, Sevaka Yohan, in Ibbagamuwa, Kurunegala in the seventies decade by the name Devasaranaramaya. Besides committing itself to robust Left political activism, the latter centre possessed an indigenous cultural ethos and sought to unite the country’s cultures and religions. In other words, the institution aimed at being a shared space where religions comingled on the basis of shared values.

Accordingly, the publication of ‘Multi-Religiosity in Contemporary Sri Lanka…’, is a welcome development. The book sheds invaluable light on the subject of local religiosity, which is a relatively unexplored but vital area of knowledge that has important implications for nation-building in Sri Lanka. Besides the papers discussed above, there are numerous other learned and insightful research papers on religiosity in this collection that call for urgent reading. Collectively the papers constitute a treasury of knowledge that those pursuing Sri Lankan Studies could ill-afford to by-pass.

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Reflecting on Swineetha Weerasinghe

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By Uditha Devapriya

One of the clearest memories I have of Welikathara is Gamini Fonseka lavishing his love and later his anger on his wife. Welikathara is the closest to a Hollywood thriller (in the classic mould) ever made in Sri Lanka, and this aspect comes through even in its depiction of the romance between the two leads. By then Fonseka had established himself as more than just a primus inter pares of the Sinhalese cinema: he had become its king. Cast opposite him, the equally great Joe Abeywickrema, along with all other cast members, could only quail before Fonseka. That was why Abeywickrema’s Goring Mudalali had to go off like a dog at the end: because no other fate would have done for anyone playing Fonseka’s foil.

There is, however, one sequence where Fonseka’s supremacy is put into question. It comes towards the end, right after Goring Mudalali makes his big revelation about Fonseka’s past. Confronted with the fact of her husband’s infidelities, his wife taunts him, asking him why he is so afraid of Goring and why he doesn’t do anything about him. Ever gentle to his wife, he refuses to say anything. This only aggravates the situation, sparking off a fuse: in an ever rising crescendo, his wife goes on to ridicule him, reminding him of the difficulties of their marriage. She then questions his manhood. That hits him badly: getting up from his bed in a fit of anger, he slaps her harshly, then dons his police uniform to go after Goring.

Cutting between close-ups of Gamini Fonseka’s and the wife’s face, the sequence plays out beautifully: it reminds you of the café sequence in Juan Bardem’s Death of a Cyclist, where the characters’ faces betray unspoken and desperate dreams and desires. In Welikathara Nihalsinghe gives us the most Americanised film to hit Sri Lankan theatres; the dialogues, written by the great Tissa Abeysekara, take you back to the films of Billy Wilder. The first encounter between Goring and the wife, and the later confrontation with Fonseka, unveil with so much tension that we feel tense watching them ourselves. Much of that has to do with the acting of its three leads. And in her encounters with the two male leads, Swineetha Weerasinghe winds up with one of the finest performances in her career.

Swineetha Weerasinghe is an enigma, an ineffable mystery. She hasn’t been in too many films. By the standard which one may use on, say, a Malini Fonseka or a Sandya Kumari, her career hasn’t been prodigious. She herself has told me that she has been selective, that she has been careful about the scripts that came her way. Perhaps. But this is just half the story. Swineetha’s life, as with her career, has certainly been colourful. I doubt she’s failed to get the recognition she deserves. Yet seeing the plaudits lavished on her peers, that recognition came rather belatedly. It came around the time I first met her, in 2014, the year she opened her life and story to writers, just before she got featured in the only programme which could have done justice to someone like her, Rupavahini’s Alakamandawa.

Swineetha hailed from a middle-class Sinhala Buddhist family. Her father, a retired Army gunman, and her mother had both hailed from Dehiwela. She was raised there, educated initially at Buddhist Girls’ College in Mount Lavinia and later at the Dehiwela Madya Maha Vidyalaya. “I liked singing and dancing,” she told me, when I asked her whether she “took to the arts” at that age. She had also played netball and had been an avid athlete, managing to complete all three stages of Kandyan dancing while at school. Yet she refuses to believe that these had a large say in her career: “I never considered any of these seriously, certainly not as my career.” She felt her vocation lay elsewhere: in medicine.

With this in mind, she eventually enrolled for a four-year course at the Indigenous Medical College. Three years into that course, however, Swineetha came across an advertisement in a newspaper. “It was for an upcoming film, and it called for aspiring actresses. Acting never figured in my scheme of things, but I decided to take a shot at it.” In my interview she noted and emphasised that last point rather strongly: “Making it out at the movies may have been at the back of my mind, but I never considered it more than a passing interest.” Her parents, for their part, had mixed feelings: her mother objected to the idea, but her less conservative father managed to convince her that it was in their daughter’s best interests.

The interview was a success; she was selected. Thereafter she met her first figure of destiny. “Robin Tampoe cast me in three of his films: Sudu Sande Kalu Wala in 1963, Samajaye Api Okkoma Ekayi in 1964, and Sudo Sudu in 1965.” Emblematic of the popular middle cinema of their time, these three films hit it big at the box-office; Sudo Sudu in particular, based on the Sagara Palansuriya poem, in itself based on the Enoch Arden legend that the Jayamanne brothers and Rukmani Devi transposed in Kadawunu Poronduwa years before, revealed and brought out Swineetha’s talents to the world. She quickly set about proving her versatility: as she implied to me, her overarching desire was to show that she could play different types of characters and to show that she didn’t want to be pigeonholed and typecast.

It was at this juncture that she met her second figure of destiny. “At the time I was working at RT Studios. Sudo Sudu was playing in every hall. At one screening I was approached by a gentle, unassuming man, who said he wanted me for his film. By then I had grown tired of playing damsels in distress. He told me that his film would be completely different, in mood and in tenor. There would be no boys chasing after girls, no good guy versus bad guy fights, and certainly no melodrama. It would be more intellectual and sophisticated. I realised that the opportunity was worth taking, and that I had to take it. So I took it.”

That gentle, unassuming man was Lester James Peries, and the film, of course, was Delovak Athara, the most exciting and least conventional Sinhala film to come out by that point. The critic Philip Cooray has called it Peries’s most intellectual work. This is an understatement. In the film’s two-hour duration there’s not a scene or a sequence where we involve ourselves in or identify ourselves with the characters, emotionally. True to Lester’s words, it was to be an intellectual and sophisticated work. And having cast an up-and-coming actress in the role of the protagonist’s university friend, he ensured a decent popular audience for the movie, while providing that actress an opportunity to diversify her career.

Delovak Athara got Swineetha to think more seriously about the cinema. “I read books. I watched films. My favourite actresses back then were people like Glenda Jackson, Geraldine Chaplin, and Rita Tushingham. They innovated on the kind of performances that had been associated with women for a long, long time. Needless to say, they inspired me to push my frontiers, to challenge myself, to take on more challenging roles.” Which is what eventually happened: from Lester Peries she would move on to D. B. Nihalsinghe (Welikathara), H. D. Premaratne (Sikuruliya), and W. A. B. de Silva (Hulavali).

These roles and films took her places, literally. “Welikathara took me to Tashkent. I met Simi Garewal, Sunil Dutt, Nargis, and Shabana Azmi there.” From Tashkent to the Krakow Film Festival in Poland, and from there to Germany and Czechoslovakia, Suwineetha felt awed at seeing Europe’s movie studios and industries. “We were obviously miles behind them, but that didn’t mean we couldn’t catch up with them.” Hulavali took her to a different kind of world: the 1976 Tehran Film Festival in Iran, where she met, among others, the Shah of Iran and Rita Tushingham, and on his last day before departure, Satyajit Ray.

When television arrived in the 1980s, Swineetha poured out her talents there also, from Dharmasena Pathiraja’s adaptation of Chekhov’s “The Lady with the Little Dog” to H. D. Premaratne’s Sandun Gira Gini Ganee. Her other film credits include Mille Soya. For a long time after Ira Handa Yata in 2010, some felt that she had retired. She put an end to such rumours with her comeback in Bandanaya, in 2017. Directed by Udayakantha Warnasuriya, Bandanaya is, essentially, The Exorcist set in some southern village in Sri Lanka. Casting has usually been one of Warnasuriya’s stronger points, and in Bandanaya he manages to secure convincing performances from Swineetha and her coplayers.

Glancing through her credits and her performances, I realise just how versatile Swineetha has been. After playing the gentle but morally grounded woman in Delovak Athara and the frustrated wife in Welikathara, Swineetha gave arguably the best performance in her life in Sikuruliya, where, as she told me very convincingly, she plays not one woman, but three. It’s a sad and sordid testament to such talents that they have not been accorded the place they deserve in the pantheon of our cinema. I remain optimistic, however: as we wrapped up our interview, she seemed optimistic too. One thing is certain, though: she’s always been one of our more avid actresses. She’s taken her job seriously. And profited by it, too.

The writer is an international relations analyst, researcher, and columnist who can be reached at udakdev1@gmail.com

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