Midweek Review
‘Don’t throw the baby out with the bathwater’ Quack doctors in Sri Lanka
By Prof. M.W. Amarasiri de Silva
The surge in unregistered medical practitioners practising allopathic medicine and Ayurvedic, homeopathy, and indigenous medicines has become a growing concern in Sri Lanka, particularly in rural areas and low-income urban sectors as claimed by the GMOA. Estimates from various sources indicate a significant number, ranging from 50,000 to 80,000 such practitioners (Sunday Times, Feb 12, 2012; Daily News, Feb 7, 2012; Newswire 23, 02, 2024) are available in Sri Lanka, particularly in rural areas.
Alarming reports have prompted the Government Medical Officers Association (GMOA) to express apprehension over individuals impersonating doctors and providing treatments for severe conditions like cancer, kidney, and heart ailments. These unauthorised practitioners not only prescribe medicines but also pose a life-threatening risk to patients, according to the GMOA, which has brought this matter to the attention of the Ministry of Health, providing recommendations to address the issue. However, the GMOA regrets that the Health Ministry has been slow to resolve this critical and potentially dangerous situation. The need for swift and effective measures to curb the activities of these unregistered practitioners is imperative to safeguard the health and well-being of the public, as stated by the GMOA.
The prevalence of unregistered syncretic practitioners in Sri Lanka surpasses the number of registered biomedical practitioners (20,000) and registered Ayurvedic doctors (17,000), as reported by the Sunday Times on Feb 12, 2012.
This article aims to shed light on the reasons behind the rise in their numbers and the social acceptance of such treatments, particularly in rural areas.
Sri Lanka’s medical system, recognised as a plural medical system, incorporates diverse treatment modalities, including Ayurvedic, Western allopathic, and indigenous treatments. This dynamic landscape provides an intriguing context to explore various healthcare providers and treatment types in different cultural settings, encompassing rural, urban, and estate communities. The country also hosts distinct communities such as the Veddas, Purana villages, fishing communities, and settlement communities in the northern districts, each with unique socio-cultural and economic systems.
The new settlements in the Mahaweli area face challenges in healthcare facilities, lagging behind the more developed districts like those in the Western Province. Health priorities in rural villages of the NCP differ significantly, with many health issues being environmentally induced and linked to factors intrinsic to the dry zone climate and socio-cultural settings. During the formation of settlements, particularly in the Mahaweli Development area, health challenges arose due to the transient status of settlers living in temporary houses with poor hygienic conditions, a lack of potable water, dietary changes, and the absence of familiar foods. The ecological shift from rainy, green vegetation areas to the dry zone brought additional problems, with wild elephants often destroying houses, paddy fields, and vegetable gardens. Separation from original villages, living with unknown individuals, and the lack of social support due to family dispersion contributed to health challenges, including a high incidence of suicides in the early phases of settlement.
Although families are now considered settled in their new homes, remnants of the transient culture persist. People maintain connections with their original villages while adapting to the culture of the settlement villages in the NCP. Local rituals, such as the worship of the god Pulleyar and reliance on traditional treatment systems for various health issues, including snake bites, kidney disease, dysuria, skin problems, and somatic disorders, are prevalent in these villages. Diseases categorised as wind diseases (vata roga), phlegm diseases (sem roga), and skin diseases (kusta roga or charma roga) are often not addressed in urban hospitals, as they do not align with the expectations of residents who were raised in remote villages where traditional healing systems, including Ayurveda, were practiced. The healthcare landscape in these settlements reflects the intricate interplay between environmental, socio-cultural, and historical factors.
Traditional Ayurvedic physicians or village-based Ayurvedic doctors (vedaralas) were notably scarce in the agricultural settlements, as they did not choose to establish residency in these areas. Similarly, assistant medical officers, nurses, hospital attendants, and dispensers, who play vital roles in village medical systems, were seldom found in the new agricultural settlements in the North Central Province (NCP).
The allopathic, hospital-based medical system introduced to the settlements approached health problems from a biomedical perspective. However, for settlers, the hospital represented a bureaucratic system. The process involved commuting to the urban area where the hospital is located, waiting in queues, obtaining a numbered ticket, completing forms at the outpatient desk, and then waiting for their turn (identified by number, not name) to see the doctor. The doctor’s brief diagnosis often resulted in a prescription that the settlers found challenging to decipher. This prescription was then taken to the hospital dispensary, where another queue awaited them to collect the prescribed medicine—typically categorized as peti (tablets), karal (capsules), or watura (liquids). The entire process consumed the whole day, from leaving home to returning.
While hospital medicine offered temporary relief for issues like diarrhoea and fever, settlers observed that these problems often recurred. Loneliness from being away from their original villages and kinsfolk compounded the settlers’ health challenges. Other complaints, including an inability to work and concentrate, physical weakness, vertigo, dizziness, sleeping difficulties, skin diseases, and bone fractures, remained unaddressed, counselled, or discussed at the hospital.
This context created a demand for healers akin to the traditional village vedarala or Ayurvedic doctors, leading to the popularity of quacks or unregistered doctors (UDs) in the settlements and in remote rural villages. These UDs, known to the settlers, and rural villagers engaged in more extensive discussions about their problems, offered informal counselling, shared similar sentiments, came from comparable social and cultural backgrounds, and spoke the same vernacular vocabulary. While providing Western medicine like that from hospitals, UDs explained it in terms more understandable to the settlers, often incorporating elements of Ayurvedic or homeopathic treatments to enhance perceived effectiveness for the specific illnesses the settlers sought treatment for.
It is a factual observation that the quacks or Unregistered Doctors in Sri Lanka do not originate from the upper-middle class, setting them apart from qualified allopathic doctors, who predominantly hail from upper-middle-class urban backgrounds. The UDs typically have roots in rural villages, and their land ownership is limited, often not exceeding a quarter of an acre. The parental occupation of most UDs revolves around traditional agriculture or trades like carpentry or masonry, occupations that carry minimal prestige within their village communities. In contrast to the small nuclear families characteristic of urban middle-class backgrounds, UDs often belong to large extended families. This socio-economic disparity underscores the diverse backgrounds and origins of UDs in comparison to their allopathic counterparts.
There is a prevailing belief among the people that Western medicine provides quick relief but fails to address the root cause of illnesses, offering only temporary (thavakalika) solutions. Many believe that it is essential to complement or replace Western medicine with Ayurvedic treatments for a lasting cure. Sole reliance on Western medicine (dostara / ingirisi behet) is often associated with a higher likelihood of disease recurrence or the emergence of undesirable “side effects.” It’s common to hear people express concerns about becoming thin (kettu) or experiencing a sensation of having “dried up” (diravala giya) after using Western medications. This perspective reflects a broader sentiment that Ayurvedic medicine is perceived as providing more holistic and sustainable solutions compared to the perceived limitations of Western medical approaches.
There is a widespread belief that the use of Western medicine to treat upper respiratory infections can lead to the “drying up” (karavenava) of phlegm (sema) in some individuals. While Western medicine may offer quick relief and cure, this effect is often considered temporary. The accumulation of excessive or “bad” phlegm disrupts bodily elements’ natural harmony or homeostasis, emphasizing the perceived need for Ayurvedic treatment in patients with phlegm-related diseases.
Patients seeking rapid relief from Western doctors for phlegm-related conditions may concurrently or subsequently opt for Ayurvedic treatments. Some doctors employ secret formulae, including mixtures and ointments, comprising allopathic, Ayurvedic, and sometimes homeopathic medicines. According to these UDs, the preparation of these medicines involves using Ayurvedic medicinal herbs to control or neutralize the ‘bad’ or ‘poisonous’ (visa) effects of allopathic and homeopathic medicines.
The UDs argue that using these combined mixtures is preferable to relying solely on pure allopathic medicines, primarily for wounds, cough, constipation, and stomach problems in infants. The formulation of these secret medicines may be passed down through family traditions, originate from a secretive book in the doctor’s possession, or even be revealed in a dream by an ingenious person. The patient histories provide insights into the prevalent practice of combined therapy in rural Sri Lanka.
The recent institutionalisation of the Ayurvedic system in Sri Lanka, facilitated by trained doctors from the educated elite critical of the local treatment system (Sinhala vedakama), has resulted in the establishment of government-supported institutions, training colleges, research facilities, and hospitals. This system operates independently alongside the allopathic biomedical medical system in Sri Lanka. The creation of the Ministry of Indigenous Medicine reflects a nationalist approach to medical systems, serving as an identifier of Sri Lanka’s independent identity in medicine and disease management. However, there is no such institutionalisation of quacks or UDs, which I think is essential to properly organise the unregistered doctors and obtain their services in remote villages and settlements. These quacks or UDs can be considered ‘community doctors’ providing care in the absence of trained biomedical doctors in remote rural communities.
The concentration of the Ayurvedic system in rural areas has been attributed to the perceived poor availability of trained biomedical doctors in these regions. However, this spatial shift may also be a deliberate strategy to avoid direct competition between the Ayurvedic and allopathic systems for clientele. Like their Western counterparts, the newly trained, college-educated Ayurvedic doctors may hesitate to establish practices in impoverished rural areas, particularly in the scattered purana villages of the dry zone or newly irrigated agricultural colonies.
Traditional vedaralas in purana villages often conducted essential treatments in these areas, but the scarcity of such practitioners in newly established settlements and remote villages created an opening for UDs. These UDs, with their unique blend of traditional and contemporary medical knowledge, stepped in to fill the gap left by the absence of a formalised traditional medicine system and an inadequate allopathic medical infrastructure in these rural settlements. The role of UDs in these underserved areas becomes crucial for addressing healthcare needs where other systems might not have gained traction.
The UDs in the settlements served the diverse medical needs of the settlers, adopting roles akin to allopathic doctors, ayurvedic doctors, vedaralas, and homeopathy doctors. This multifaceted approach, which I refer to as the system of ‘combined treatment and therapy’, represents a unique and adaptive form of healthcare delivery.
The concept of combined therapy is not entirely novel within the Sinhalese treatment culture. In the traditional village setup of Sri Lanka, Ayurveda, astrology, and exorcism were distinct yet interconnected subsystems within the broader Sinhalese-Buddhist treatment culture. Despite their separate identities, they coexisted and often complemented each other. Practitioners, such as vedaralas, sometimes fulfilled roles as both exorcists and astrologers. This integrated approach was a part of the larger cultural milieu.
In the context of the settlements, the UDs faced minimal competition from allopathic practitioners, who were largely absent in these areas. The biomedical system struggled to connect with the existing treatment culture of the settlers, lacking both philosophical alignment and practical integration. The traditional therapeutic systems, rooted in thridosha vaadaya (doctrine of the three doshas) and the panchabhuta system (five-element theory), offered diverse explanations for the causes of diseases. These systems encouraged utilising various treatment methods, including those rooted in astrology and exorcism.
The prevalence of the belief that diseases could have multiple causes likely contributed to the establishment and acceptance of the combined therapy system as practiced by the UDs in the settlements and remote communities. This adaptive and inclusive approach aligns with the pluralistic nature of traditional Sinhalese medicine, where multiple streams of knowledge converge to address the community’s complex and varied health needs.
The hallmark of these doctors lies in their remarkable adaptability to various treatment methods and medicines. Their guiding philosophy is grounded in the belief that different medicines or treatment regimens exert distinct effects on individual patients. Consequently, they advocate for effectively combining different medicines and treatment approaches to address each patient’s unique needs. The amalgamation of these diverse interventions is intricately tailored based on the patient’s individual characteristics and the practitioner’s wealth of experience. This personalised and flexible approach underscores the dynamic nature of their medical practice, reflecting a commitment to optimizing patient outcomes through a holistic and individualized treatment strategy.
In conclusion, the complex healthcare landscape in Sri Lanka, particularly in rural areas, reveals a multifaceted reality where unregistered doctors (UDs) or quacks play a significant role in addressing the diverse medical needs of the population. While concerns raised by the Government Medical Officers Association (GMOA) about unauthorised practitioners impersonating doctors are valid, it is essential to approach the issue with nuance.
The prevalence of UDs stems from a variety of factors, including the inadequacies of the formal healthcare system to meet the specific needs of rural settlers. The settlers’ reluctance to engage with the bureaucratic hospital-based system, coupled with a belief in the holistic approach of traditional medicine, has contributed to the popularity of UDs in these underserved areas.
The socio-economic background of UDs, often originating from rural villages and engaged in traditional occupations, highlights the diverse origins of healthcare providers in Sri Lanka. The gap between registered biomedical practitioners and the healthcare needs of the population underscores the necessity for a more organised and institutionalized approach to integrating UDs into the healthcare system.
Recognising the unique role of UDs as ‘community doctors’ providing valuable care without trained biomedical professionals, there is an urgent need to institutionalise these practitioners. Establishing guidelines, training programmes, and support systems for UDs can help bridge the gap between traditional and formal medicine, ensuring their services are safely and effectively integrated into the broader healthcare framework.
In addressing the concerns raised by the GMOA, it is crucial not to dismiss the entire practice of UDs outright but rather to work towards a comprehensive and collaborative approach that leverages the strengths of traditional and modern healthcare systems. The challenge lies in finding a balance that ensures public safety while acknowledging the valuable contributions that UDs make in catering to the unique healthcare needs of rural communities.
Midweek Review
Overall SLPP failures stressed in new Aragalaya narrative
The US has been complicit in the 9 July 2022 assault on the President’s House. A new book, on the regime change project, by renowned political commentator Mohan Samaranayake, examined the then US Ambassador Julie Chung’s role in the operation. Referring to her twitter messages before the final assault, the author pointed out how she warned the government and the military against the advance on the President’s House while reassuring protection for the attacking party.
Throughout the March 31-July 14, 2022 period, Chung blatantly intervened in the government’s response, thereby preventing tangible action being taken to neutralise the growing threat.
Bringing up claims regarding Chung/ Indian High Commissioner Gopal Baglay putting pressure on Speaker Mahinda Yapa Abeywardena to accept the presidency, Samaranayake declared that only Abeywardena could clear the continuing controversy regarding the intervention made by an envoy. Regardless of who visited the Speaker, at his official residenc, as the JVP-led crowds prepared to bring Parliament under their control on 13 May, 2022, what we should keep in mind is that it was a joint US-Indian project. Who definitely met the then Speaker, followed by a delegation consisting of Buddhist and Catholic clergy and civil society, who, too, echoed the foreign instigated agenda, is irrelevant.
By Shamindra Ferdinando
Political and foreign affairs commentator Mohan Samaranayake meticulously deals with the overthrowing of President Gotabaya Rajapaksa in 2022, in a manner that exposed the failure on the part of the then ruling party, the Sri Lanka Podujana Peramuna (SLPP), to recognise the US-Indian plot that was in the making no sooner he assumed office as the President, or even before that. Samaranayake also discusses the pathetic police and armed forces response to the threat (Chapter 7).
Samaranayake dealt with the possibility of at least a section of the Cabinet-of-Ministers, unwittingly contributing to the overall strategy meant to undercut the government and isolate the President.
‘Regime Change project 2022’, authored by one-time UN public communications staffer, at its Colombo office, who also held several government appointments over a period of time, including under Gotabaya Rajapaksa’s tenure, found fault with Ministers Dullas Alahaperuma and Udaya Gammanpila, leader of the SLPP constituent, Pivithuru Hela Urumaya.
Samaranayake shed light on a frightening situation, within the ruling party, that lacked at least a basic plan of action, struggling to cope up with internal strife. He singled out the Basil Rajapaksa-led group as the worst of the offenders. Samaranayake is spot on. The author quite rightly declared that the triumph of the regime change project was nothing but the disintegration of the nationalistic group, within the ruling bloc. Unfortunately, the SLPP seemed to have failed to realise the gravity of that situation.
Pointing out that President Gotabaya Rajapaksa hadn’t been the leader of the ruling party, in one line, the author emphasised how the authoritarian conduct of the Basil Rajapaksa–led section of the parliamentary group caused rapid deterioration. The SLPP secured a near 2/3 majority at the 2020 parliamentary election. Formed in 2016, the SLPP, having won 18 electoral districts, bagged 145 seats. Basil Rajapaksa’s group didn’t tolerate dissent. That group slammed Wimal Weerawansa when he urged the SLFP to create an influential position for President Gotabaya Rajapaksa who ended up sacking Weerawansa and Gammanpila for some other mattter. The author criticised the President’s action.
It would be interesting to ascertain how the conspirators exploited the discord, within the ruling party, as they advanced the anti-Gotabaya strategy. Samaranayake, like others who authored books on overthrowing President Rajapaksa, acknowledged that the economic fallout, caused by the Covid-19 pandemic, and the war in Ukraine, facilitated the operation.
The leader of Jathika Nidahas Peramuna, Wimal Weerawansa, was the first to release a book on the regime change project. “Nine: The Hidden Story,’’ launched in April 2023, caused quite a controversy over claims of direct US intervention. Then US Ambassador Julie Chung denied Weerawansa’s revelation that she asked Speaker Mahinda Yapa Abeywardena to take over the presidency, regardless of constitutional impediments. Later the then Speaker’s indirect admission of what transpired proved much of Weerawansa’s assertions, though there is till controversy over the identity of the envoy who visited the Speaker at his official residence on 13 July, 2022. Remember the old adage that ambassadors are there to lie abroad for their country.
Weerawansa was followed by the much-respected writer, Sena Thoradeniya (Galle Face Protest: Systems Change or Anarchy), ousted President Gotabaya Rajapaksa (The Conspiracy to Oust Me from the Presidency), Maj. Gen. K. B. Egodawela who served on President Rajapaksa’s staff (Aragalaya: From Love to Violence), President Ranil Wickremesinghe’s media chief Prof. Sunanada Madduma Bandara (Aragalaye Balaya), Treasury Secretary Mahinda Siriwardana (Sri Lanka’s Economic Revival – Reflection on the Journey from Crisis to Recovery), and expert current affairs commentator Asanga Abeygunasekera (Winds of Change).
However, Samaranayake obviously has paid extra attention to the SLPP’s inner shortcomings that contributed to the overall success of the regime change operation. At the tail end of the first chapter, Samaranayake raised a spate of questions regarding the terrifying possibility of inside help that enabled the conspirators to carry out the regime change operation. Samaranayake asked whether those within the government caused economic deterioration deliberately, in support of the move against the President.
Referring to economic indicators and comparing the official figures, the author stressed the deterioration of the national economy during the Yahapalana administration (2015 to 2019) contributed to the economic collapse, like borrowing as much as USD12 billion by Wickremesinghe’s regime at high interests, however all that was conveniently put on President Gotabaya Rajapaksa by convenient critics leaving out elements of truth disadvantageous to their agenda. Propagation of false and politically motivated narratives, according to Samaranayake, seemed to have overwhelmed the President and his sharply divided parliamentary group.
On the basis of a disclosure made by the ex-President, Samaranayake highlighted how a far reaching decision to unilaterally suspend debt repayment was taken even without consulting the President.
Swiss Embassy affair
Samaranayake, who served as the Director General of President Gotabaya Rajapaksas’s Media Division, examined the regime change operation, taking into consideration what was dubbed as the Swiss Embassy affair, at the onset of his administration. Having acknowledged President Rajapaksa thwarted a diabolical Swiss plot to tarnish his government, using local Embassy employee Ganiya Bannister Francis (Siriyalatha Perera is her original name/She now lives abroad) from discrediting Sri Lanka, the author asserted that the SLPP’s failure to take the then Swiss Ambassador Hanspeter Mock to task for false flag operation influenced those who planned the regime change to go ahead.
The SLPP should reexamine its response to the Swiss Embassy affair. Perhaps, Sri Lanka should revisit the incident, particularly against the backdrop of accusations that Hanspeter Mock pursued an utterly contemptible agenda targeting Sri Lanka. Among the incidents cited was the Ambassador facilitating Chief Inspector Nishantha de Silva of the Criminal Investigation Department (CID) leaving the country without government authorisation.
Samaranayake’s assertion that the 2022 colour revolution was an extension of the 2015 regime change operation seems controversial to some people, though the writer believes the first such project was mounted in the aftermath of Sri Lanka’s triumph over the Liberation Tigers of Tamil Eelam (LTTE). The US backed UNP-JVP-TNA project to field war-winning Army Commander Sarath Fonseka as the common presidential candidate against incumbent Mahinda Rajapaksa that exposed the US hand. There cannot be any dispute over that.
The seriousness of Samaranayake’s allegation that ex-parliamentarian Hirunika Premachandra (SJB), on behalf of the regime change operation, tested President Gotabaya Rajapaksa’s defences during protest conducted outside the President’s private residence at Pangiriwatta, Mirihana, on 5 March, 2022. The issue at hand is whether the SJB authorised Hirunika’s actions at Pangiriwatta. But, Samaranayake’s criticism of the President and the armed forces, as well as the intelligence services, for failing to take tangible measures against the growing and deepening regime change threat. The author went to the extent of describing them as ,silent onlookers. The accusation that the President refused to believe that he was the target of the regime change operation underscored the SLPP’s pathetic response to the threat.
Samaranayake painted a bleak picture of the situation by quoting Egodawela, who served the Army, like Gotabaya, as having asserted that the March 31, 2022 violent protest was meant to assassinate President Rajapaksa. In post-Aragalaya examination of events/developments, Samaranayake blamed the police and armed forces for not neutralising gangs that unleashed violence in the aftermath of the attack on the Galle Face protesters, on 9 May, 2022. But, unfortunately, Samaranayake failed to pay sufficient attention to the failure on the part of the police and the armed forces to prevent Temple Trees mounting the first attack. There is no doubt that Temple Trees ordered the attack in a desperate bid to break the siege on the Presidential Secretariat, contrary to the instructions issued by President Gotabaya.
Samaranayake, who studied the situation, leading to the overthrowing of President Gotabaya, March 31 to July 14, 2022, period, and subsequent developments for nearly two years, emphasised the alleged bid to kill the President, and several others, and display their bodies on 9 July, 2022, following the storming of the President’s House. Based on social media posts, the author made the shocking claim that a private local and a foreign television channel had been there to telecast the displaying of bodies.
Perhaps, the plot could have succeeded if not for the timely intervention made by the then Navy Commander, Vice Admiral Nishantha Ulugettenne, who deployed SLNS Gajabahu to move the President and First Lady Anoma, who received the appreciation of all for being humble.
Ranil’s role and Yahapalana fault
Wickremesinghe played a crucial role in the project to oust President Rajapaksa. That is the undeniable truth. Beleaguered Gotabaya’s decision to accommodate Wickremesinghe as the Prime Minister, in April 2022, and then elevate him as the President, wouldn’t change the ugly truth. The author didn’t mince his words when he explained the swift collapse of the externally backed operation, soon after Gotabaya’s ouster. Those who funded the regime change project, lawyers/BASL involved in it and men and women who pursued political and religious agendas, according to the author, felt satisfied when Gotabaya stepped down. “They knew when to halt the campaign,” declared Samaranayake whose criticism of the President and the SLPP should attract their attention.
Samaranayake asserted that Wickremesinghe’s readiness to swiftly deploy the military and police to chase away those who remained outside the Presidential Secretariat, and other places, too, after Gotabaya’s ouster, contributed to the normalisation of the situation.
Having provided muscle to the protest campaign at the beginning, the UNP and the SJB cannot, under any circumstances, absolve themselves of the responsibility for the violence unleashed by organised gangs. Samaranayake’s clear stand that such violence cannot be justified, on the basis of Temple Trees allowing some staunch supporters to attack the Galle Face protesters out of sheer desperation, should be commended. SJB leader Sajith Premadasa, who sought political mileage out of the rapidly developing situation on 9 May, 2022, following the attack on the Galle Face protesters, was nearly killed when he visited the protest site. If not for the quick response of his bodyguards, Aragalaya activists could have captured him and other SJB lawmakers. Had that happened, the result could have been catastrophic.
One of the most controversial claims made by the author was the Chinese involvement in the regime change project. Although allegations and claims pertaining to the US, European and Indian interventions are in the public domain, the alleged direct Chinese involvement is a matter of grave concern. The author, without hesitation, named China and Russia in a group that included the US, the UK, EU, Japan and India hell-bent on achieving their political, economic and military objectives at the expense of other countries. Citing Sri Lanka as a case in point, the author methodically discussed post-Second WW regime change operations elsewhere while paying attention to the US-China conflict that undermined Sri Lanka’s sovereignty.
Samaranayake mentioned the US backing for retired General Sarath Fonseka at the 2010 presidential election, less than a year after the eradication of the LTTE as an instance that proved the US determination to achieve its objectives at any cost. Had the author been aware Fonseka was categorised alongside the Rajapaksa brothers as war criminals. It is like the way US treats ISIS as good terrorists and bad terrorist depending on whom they back. WikiLeaks released the then US Ambassador Patricia Butenis’s classified missive to Washington in addition to a spate of other documents which revealed directed US involvement in selecting Fonseka as the common candidate.
Samaranayake squarely differed with those who build their narratives on the basis of the actions of the then US Ambassador Julie Chung (2022 to January 2026) and Under Secretary of State for Political Affairs Victoria Nuland (2021 to 2024). Samaranayake is quite right in his assessment that, like many other US officials, the likes of Chung and Nuland were only tools to achieve overall US objectives. In the case of hapless Sri Lanka, the US strategy was/ is meant to ensure that Colombo remained aligned with the Indo-Pacific doctrine regardless of political changes. The way the US and its partner in crime India embraced and propped up JVP/NPP and again reiterated their approach.
An Act like no other
Samaranayake didn’t even bother to mention Siriwardena’s book that dealt with the developments, essentially with focus on economics leading to President Gotabaya’s ouster. Similarly, there hadn’t been a reference to ‘Winds of Change.’ (https://island.lk/aragalaya-gr-blames-cia-in-asanga-abeyagoonasekeras-explosive-narrative/)
Let me briefly discuss a major difference between Samaranayake’s take on economic crisis and that of Siriwardena who confidently asserted that Gotabaya’s presidency could have been saved if the government secured IMF loan facility. ( https://island.lk/aragalaya-could-have-been-thwarted-and-grs-presidency-saved-mahinda-siriwardana/)
According to Samaranayake’s narrative, the sudden suspension of debt repayment scheme even without consulting President Gotabaya had been a calculated move to entrap Sri Lanka in IMF strategy.
It would be pertinent to mention that President Wickremesinghe, in July, 2024, managed to adopt the Economic Transformation Act without a vote, in line with the overall IMF/other lending agencies’ strategy to ensure Sri Lanka remained aligned with the IMF, regardless of political changes. Having opposed the IMF outwardly over the years, the JVP/NPP pledged its allegiance to the IMF, without any hesitation, once installed in power at the expense of its purported original principles. There had never been such an Act that forbade political parties of pursuing policies contrary to specific IMF dictates.
Samaranayake explained how the JVP/NPP completely changed its approach in the wake of the 2024 national elections. Anura Kumara Dissanayake, who, in his capacity as the leader of the JVP, as well as its parliamentary group, in 2015 October, lashed out in Parliament against unbridled activities of India’s Research and Analysis Wing (RAW) in Jaffna. In April 2025 President Dissanayake entered into seven vital MoUs with Premier Modi. One dealt with defence, and a few months later Sri Lanka allowed Japan to sell controlling interests in the strategic ship builder Colombo Dockyard Limited (CDL), once carefully nursed by late National Security Minister Lalith Athulathmudali who was assassinated by the LTTE, to Mazagon Dock Shipbuilders Limited (MDL) affiliated with the Indian Ministry of Defence.
The way Sri Lanka succumbed to Western powers and India and ended up in their domain, therefore, as Samaranayake predicted, there may never be a comprehensive investigation into the despicable regime change operation. Alleging that Wickremesinghe conveniently allowed those responsible at all levels, including the military and police to go scot-free, the author asserted that Dissanayake, a key beneficiary of that operation, too, may never intervene.
Premier Modi, who sort of gave his blessings to the despicable decapitating operation against Iran, by visiting Tel Aviv, should realise that he is no darling of the West and he, too, will be stabbed in the back as these evil pale faces have done to others if they suspect that his country might be a future threat, both militarily and economically, to them. The US denied visa to Modi in March 2005. The State Department acted in terms of the Immigration and Nationality Act, citing Modi’s alleged responsibility for “particularly severe violations of religious freedom” related to the 2002 Gujarat violence.
Referring to various uprisings and revolutions that shaped the world over the past several centuries and those who propagated lies as they advanced frightening strategy here, the author confidently asserted that the vast majority didn’t realise that they were being used in a high profile regime change project.
Samaranayake’s narrative is a must read, as it is a no holds barred examination of available facts, sometimes ignored by political parties, the judiciary and the media. Having read all books that dealt with regime change projects, except the one by Maj. Gen. Egodawella, the writer is of the view that Samaranayake went to extraordinary lengths to educate the people of the challenges faced by post-war Sri Lanka.
The challenge to the country’s unitary status seems to be growing in the absence of a cohesive strategy regardless of political interests to safeguard national interests. The situation seems so bad and further deteriorating rapidly, the 17tth anniversary of armed forces triumph over separatist Tamil terrorism appears to be irrelevant. Let us hope Samaranayake’s thought-provoking narrative receives public attention and influences the decision-makers to change their direction.
In fact, there had never been such a comprehensive examination of regime change operation, taking into consideration a wide-range of facts/issues to prove the US dominance here, though China still runs many critically important projects. Unassuming Samaranayake, like Thoradeniya, remain among a small group of people who had the strength and courage to tell the truth.
Midweek Review
Palm leaf manuscripts of Sri Lanka – part iii
Sirancee Gunawardena, the author of ‘Palm leaf manuscripts of Sri Lanka ‘(1977) met J. Pannila of Artigala south, Hanwella when she was researching palm leaf manuscripts. He was then a village elder and was the descendant of a long line of palm leaf manuscript writers.
Pannila had told Sirancee how the palm leaf is prepared as writing material and she has reproduced the information in her book. It is possible to infer from the knowledge shown by Pannila that palm leaf manuscripts writers were also trained in preparing the palm leaf, and in preserving the manuscript as well as writing on it. I think there may have been others who lacked the skill of writing, but who knew to prepare the item and to preserve it.
In Sri Lanka palm leaf manuscripts were made out of the young fronds of the Talipot palm. Talipot was able to resist the tropical climate of Sri Lanka. Pannila said, before the leaf bud opens, rings of bamboo are put 18 inches apart round the main leaf (sic). After 21 days, the branch is cut and brought down carefully, from the crown of the tree which is usually about 60 feet above ground. The mid rib of each leaf is cut off and the leaves become flexible strips.
The leaves are wound up into rolls. These are put into a large clay pot, with layers of pineapple leaves in between. Pot is filled with water and Kappetiya branches are placed on top, the vessels is sealed with a cloth and heated over a fire. The palm leaves were considered sufficiently boiled when the leaves of the Kappetiya fell off. The rolls were then taken out and washed.
The leaves were polished by rubbing them against a rounded pole of Walla wood, till the strips became flat. They were hung on a coir rope, like a clothes line, and kept outdoors for a week or so, get a fine polished texture. They were now ready for writing. The leaf strip was placed on a piece of soft wood and held in the left hand for writing with the right hand.
Writing was done with the Panhinda. This stylus had a steel tipped quill. The end of the quill was like that of an arrow, both sides were sharp and the edge was pointed to obtain sharp outlines. There were different sized quills. Some broader than others. Sharp, small size stylus was used for drawings. Sirancee owned two stylus, one long stylus with an ornate fan shaped top and another with two decorative metal globules.
The ordinary stylus was traditionally hand made by the village blacksmith. But there were elaborate ones with ornate gold, metal, ivory or carved wooden handles. The gold stylus was made of pure gold except for the stylus which was of steel. The gold stylus was a symbol of prestige. The Ananda Coomaraswamy collection has a golden stylus with royal ensign ‘SrI’. It is said to have been originally given by King Narendrasinha to Alagaboda Nilame.
The stylus was treated with respect. Sirancee pointed out that the Maha Lekammitiya and stylus were carried in the Dalada temple procession in the Esala perahera. The Matale Mahadivase Kadainmpota said “Niharepola Alahakoon Mohottala was appointed lekam of Tunkorale and received the ran Panhinda and flag”.
Inscribing a palm leaf was a skilled task. A scribe had to go through a long period of training before he was allowed to write on ola. Only very experienced writers were allowed to inscribe a major work. The handwriting in a manuscript therefore was very beautiful and were works of art, said Sirancee. Letters were uniform and evenly spaced. Palm leaf drawings were fine line drawings, which required great skill. Circles and shapes were drawn free hand.
The manuscript usually starts with the auspicious word ‘Svasti’, with the latter ‘ka’ below it. The text commenced with traditional salute to the Buddha and ended with a colophon which gave the name of the author and promoter and some times the scribe and the date. But most authors were anonymous.
Palm leaf manuscripts were numbered starting from the Sinhala letter Ka according to the Sinhala alphabet. words were written from left to right. There are no punctuation marks and no spaces between words. There were margins and a symbol to demarcate paragraphs. Most manuscripts only had text, but there were many with illustrations.
The words scratched on the ola had to be made visible. Inking was a special art. The process was called Kalumadima. The palm leaf was rubbed with a soft cloth dipped in Dummala oil and powdered charcoal obtained from the Godama tree. The surface of the leaf was then cleaned with rice bran (Dahaiyya).
The dummala used was a resin derived from a fossilised root of a plant called Hal ((vateria acuminata). It was dug out from paddy fields and river beds, on the two auspicious days, Wednesdays and Saturday. The dummala was distilled in an earthen pot with the outside coated in cow dung and clay. The distilling was done between 6 pm and 2 am in the garden. Ten pounds of Dummala produced about 2 bottles of oil.
When palm leaves were gathered together to form a single text, they resembled books. The manuscripts seen by Sirancee averaged 60-65 folios, but there were many which were larger. One manuscript had 311 folios.
Creating this ‘book’ was also a special process. The leaves were cut into the required size, usually two inches wide and between 8 and 18 inches in length. The inscribed leaves were placed one under the other. Holes were punched with a hot rod, and a cord passed through. The punching of holes was done according to rules given as verse. Fold the leaf into three then into four and make the holes in between the creases at the two ends. One manuscript seen by Sirancee was stitched together and opened like an accordion.
Folios were placed between two covers known as Kamba. Most manuscripts had wooden covers, of ebony, jak, milla, calamander and other hard woods. The covers were decorated in lac with flower designs, such as Jasmin, kadupul, lotus, liya wela,creepers,. Some were decorated with geometric designs, or rope design. Some had ivory inlay, others had contrasting wood in marquetry, tortoise shell was also used. One manuscript had ebony cover inlaid with ivory. the button was of tortoise shell. At Katarangala in Halloluwa they found a pirit pota with covers in dainty design.
Highly venerated manuscripts such as those on Buddhism had covers of ivory or silver, and were decorated with gem stones. These are kept safely. Malwatte temple had a palm leaf manuscript on Abhidamma written in Sinhala, with ivory covers, a border of rubies and blue sapphires and a design of flowers set in gold. Malwatte had another manuscript, with cover in silver and gold and a floral design richly encrusted with white sapphires and zircons. Hanguranketa temple had a manuscript with gem studded covers. Pelmadulla Raja maha vihara also had a manuscript with carved ivory cover. Several other manuscripts had gem studded covers. National Museum library had a manuscript on Abhidamma with an ornamented cover in brass. SWRD Bandaranaike collection had a manuscript with silver cover and gems.
The formula for making oil for preserving manuscripts is a heavily guarded secret, said Sirancee. Pannila had a secret formula which was handed down generation to generation and was known only to a few families. Pannila gave Sirancee the formula in appreciation of her interest in the subject. Sirancee has gven the formula and method, with photographs, in her book on pages 38-40.
Pannila had been commissioned by the National Museum library to apply his secret oil to the palm leaf manuscripts which needed preserving. He was also invited to temple libraries and to the Institute of Indigenous medicine at Rajagiriya to clean and restore their manuscripts.
Sirancee stated that palm leaf manuscripts stored on wooden shelves did not deteriorate despite the humid climate. Manuscripts kept in pettagama tended to disintegrate, she said. But Nagolle Raja Maha vihara was a well-known exception. The olas stored in its pettagama remain well preserved.
The National Library of Sri Lanka has a Preservation and Conservation Centre (PAC) which pays special attention to palm leaf manuscripts. The IFLA PAC Centre was inaugurated on 5th August 2015. The Centre produces “Panhida Herbal Oil”for the conservation of palm leaf manuscripts.
Udaya Cabral, who heads the PAC, with M Ravikumar, and T Ramanan presented a paper titled Developing a strategic program for safeguarding palm-leaf manuscripts in Sri Lanka at IFLA Conference, 2018.In 2021 the National Library issued a report on best practices for the conservation of Palm-Leaf Manuscripts, prepared by Udaya Cabral and R.M Nadeeka Rathnabahu.
Cabraal and Ratnabahu said that a palm leaf manuscript around 200 years old located in National Library of Sri Lanka, regularly treated by Dummala herbal oil was examined under microscope. They found that the traditional oil was not completely effective, some fungus still remained. PAC recommended that after treatment with Dummala oil, the manuscripts be kept in a specially designed ‘fume cupboard ‘made out of neem wood, with a cube of Thymol placed at the bottom.
In my view, it is only in recent times, that ola manuscripts are treated as archival material, to be preserved somehow. My guess is that in ancient times, the original manuscript was kept as long as possible but a copy was made when it was clear that the original was going to perish. This was repeated over and over again. That is how the Mahavamsa came to us. ( continued)
REFERENCES
Sirancee Gunawardana Palm leaf manuscripts of Sri Lanka. 1977 p 14–, 33-. 132, 134, 248-251, 254, 25
https://www.ifla.org/news/pac-sri-lanka-publishes-a-new-report-on-best-practices-for-the-conservation-of-palm-leaf-manuscripts/
http://library.ifla.org/2266/1/124-cabral-en.pdf
https://www.ifla.org/wp-content/uploads/files/assets/pac/Documents/pac_sri_lanka_report_best_practices_for_conservation_of_palm-leaf_manuscripts_.pdf
BY KAMALIKA PIERIS
Midweek Review
Stillborn Unity Bridge
Now in their seventeenth year,
Separate ceremonies are ongoing,
By the Victors and Vanquished of war,
To remember the dead of both halves,
Proving that ‘Two Nations’ exist after all,
Whereas what’s so badly needed by the Isle,
Is a North-South bridge-building project,
That would meld the two sides into one,
On the basis of a spirit of mutual forgiving,
And a law of equality all-embracing.
By Lynn Ockersz
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