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Neruda returns to Ceylon after nine decades with the film “Alborada”



by Eda Cleary Panguipulli, Chile, January 2022

Pablo Neruda, considered by Gabriel García Márquez as “the greatest poet of the 20th century in all languages”, has returned to Ceylon (now Sri Lanka) in an extraordinary film entitled “Alborada”. It was written and directed by Asoka Handagama, one of Sri Lanka’s foremost filmmakers today. Asoka Handagama has a long and successful career as a filmmaker, painter and playwright.

“Alborada” was invited to participate in the 34th Tokyo International Film Festival in October 2021. The film has not yet been released in cinemas, but it is already giving a lot to talk about. The trailer can be seen on Youtube. The theme of the festival was “Crossing Borders”, which sought to showcase cross-cultural stories, and the story of Pablo Neruda in ancient Ceylon is certainly one of them.

The film is set in former colonial Ceylon during the years 1929-1930, a period in which 25-year-old Pablo Neruda, already the author of the famous book “20 Love Poems and a Song of Despair”, took over as Chile’s honorary consul on the island, after having carried out similar duties in Burma.

The script is a fiction that is structured from Neruda’s own memories in “I confess that I have lived” (1974) in the chapter “The Luminous Solitude”, where he describes in seven lines about how one day he sexually forces himself on a Tamil girl, who came from the lowest caste of the Sakkili, who were considered “untouchables”:

“One morning, I decided to go all the way, I got a strong grip on her wrist and stared into her eyes. There was no language I could talk with her. Unsmiling she let herself be led away and was soon naked in my bed. Her waist, so very slim, her full hips, brimming cups of her breasts, made like one of thousand-year-old sculptures from the South India. It was the coming together of a man and a statue. She kept her eyes wide open all the while, completely unresponsive . She was right to despise me. The experience was never repeated”.

Asoka Handagama, an admirer of Neruda’s work, was stunned to read this paragraph of the memoir and for more than ten years entertained the idea of making a film about the incident. But it was not until 2021, in the midst of the COVID 19 pandemic, that this dream would be realized with the filming of “Alborada”. The title was inspired by the name Neruda had given to his Ceylonese friend Lionel Wendt’s house built in the elegant Cinnamon Gardens neighborhood of Colombo. Wendt was a musician, photographer, filmmaker and promoter of the arts in his country.

The plot of the film is based on the following sequence: Neruda arrives without luggage in Ceylon because he had just come out of a supposedly “terrorist” love affair with his Burmese lover Josie Bliss, to whom he had not said goodbye. When he made his social debut in Ceylon, he met Patsy, a French girl, with whom he had free sex with no commitments. Just when he thought he was safe from Josie, she suddenly appears at his door. Neruda prevents her from entering, forcing her to spend the nights in the street, causing a public scandal. He hides and orders his servant Rathnaigh, not to let her in. Meanwhile Neruda continues intimate encounters with Patsy in secret from his Burmese ex-lover. Josie understands her disadvantageous situation and decides to leave him and go home for ever. Neruda is left devastated and now turns his attention to the Sakkili girl, whose job it was to empty and clean his buckets of excrement from the toilet every morning.

Neruda fantasizes poetically about this young woman, attributing to her goddess-like qualities because of her immense resemblance to a sculpture of the goddess Parvathi that he kept in his living room. His Tamil servant Rhatnaigh, a firm believer in the caste system, fears for Neruda and himself because he feels that any contact with this “untouchable” caste would necessarily “dirty” them. Neruda is alien to that cultural tradition. For him, the relationship between a man and a woman does not pass through caste. That is why he sees no obstacle to behave like a conquering “macho” when he feels like possessing a woman. The Sakkili girl, accustomed to her inferior position, does not accept Neruda’s attempts to approach her. But he insists and forces her in such a way that she is left with no alternative but to endure a sexual assault for Neruda’s carnal satisfaction alone.

This picture could have given rise to a number of different scenarios, starting with a mere voyeuristic version of what happened, a trivialization of the event, or perhaps simply its denial and/or justification. But that is obviously not Asoka Handagama’s style. Judging by the surprising interweaving of the subsequent scenes, and their unexpected ending, where a real explosion of pain, rage, despair and desire for salvation of each of the characters emerges, Handagama triggers a process of reflection that leads to a frontal humanizing approach. At no point does “Alborada” force the spectator to take sides with the good guys against the bad guys as if it were a battle, where passion could not give way to reason and understanding of what is happening.

Neruda never managed to forget the contempt the Sakkili girl felt for him. His ego was so wounded that shortly before his death in his memoirs he decided to make a crude public confession about the incident and thereby unveil a fact that is generally hidden.

Handagama’s great contribution is to have brought this story told in just seven lines to the screen with overwhelming complexity without falling into the temptation to light judgment.

The formidable outcome of the plot leaves many questions open, not only about the story that took place in 1929, but also about the relevance of these same conflicts in the present. Neruda is therefore only part of the chess game of the story, because Asoka Handagama, a connoisseur of his culture, has no qualms about revealing the world of brutal prejudices and superstitions that hung like a sword of Damocles over the “untouchable” Tamils. Especially on women, within their own caste they were the most discriminated against, and then doubly so by the society around them.

The occasion for the film could not have been more controversial. Almost five decades had passed since the publication of Neruda’s memoirs, which had been a resounding success. But time changes, social movements change, and so do readers’ perceptions. A few years ago, global feminism branded the story told by Neruda about the Sakkili girl as a big patriarchal lie. Overnight, social media was filled with angry statements against Neruda and the tone was to “cancel” Neruda. Now the most widely read poet of the 20th century was nothing more than a sexual predator. On the other front, Neruda’s unconditional followers went on the offensive and their strategy essentially focused on downplaying the fact. Both positions have contributed to the trivialization and caricaturing of the intricate origins of macho violence and toxicity, where the world is seen in black and white, divided between the good and the bad, the superior and the inferior. But life itself is more than that, and it is necessary to delve deeper into this history. In this sense, “Alborada” succeeds.

Confronted with the radical fundamentalist positions on this incident, Asoka Handagama approaches with creative audacity the dramatic subject of sexual violence, the caste dilemma and the racism underlying “machismo”.

Neruda’s confused life situation in Wellawatte is masterfully illustrated. The poet appears as a labyrinthine, multifaceted and contradictory personality. He is both victim and victimizer. He hides from Josie, is simultaneously cowardly, playful and adventurous, loses patience, smokes opium, takes his chances with Patsy, but does not hesitate to protect a woman beaten by her fisherman husband in Wellawatte. Crucial to the story, however, is that this confusion is not enough to understand the violent incident with the Sakkili girl. Asoka Handagama rudely but wisely lays bare the crushing destructive force of the patriarchal view of existence. From this incident, everyone is hurt, and the most damaged, of course, is the Sakkili girl.

The director of “Alborada” manages to bring the mature Neruda down from his poet-god pedestal without denying his immense talent and poetic genius. He humanizes him by pointing out his impotence to free himself from the macho ballast of male domination and shows him in his own masculine labyrinth.

This film is irreplaceable when it comes to an unbiased discussion of the real poisoning that patriarchal ideology creates in human beings in every age, in every occasion and in every culture. From a specific story, it universalizes the discussion on the difficult approach to the gender question, which is currently essentially caught in the grip of fundamentalist feminist positions that oscillate between the “culture of cancellation” and the traditional positions of the culture of denial and silencing of patriarchal violence.

Finally, “Alborada” is also a moving film with an excellent cast. The period setting gracefully opens the door to the past and makes us empathize with its protagonists. The handling of the camera to capture the characters’ states of mind with precision is outstanding. The colors, the scenes, the lighting and the music will be a real aesthetic delight for the viewers.

Eda Cleary is a sociologist with a PhD in political science from Germany. She lived for six years in Myanmar (the former Burma) between 2015-2021. She is the author of two essays on Neruda published online in the literary platform Letralia, Le Monde Diplomatique in Spanish and in the Chilean online newspaper El Mostrador. The first appeared in 2015: “Josie Bliss, Pablo Neruda’s Burmese lover 88 years later” and the second in 2018: “Ceylon in Neruda’s heart. Deconstructing Neruda’s life and work in Ceylon”. For this work, the magazine “Chile somos todos” of the Chilean Ministry of Foreign Affairs declared her a “world-class Chilean” in 2016.

Editor’s note:

The author sent us this review after the publication of a feature on Handagama’s new film in this paper attracted her interest. She felt it deserved attention by the Spanish speaking world, did a review for Le Monde Diplomatique and sent us this translation of it in English.

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Thomians triumph in Sydney 



Nothing is happening for us, at this end, other than queues, queues, and more queues! There’s very little to shout about were the sports and entertainment scenes are concerned. However, Down Under, the going seems good.

Sri Lankans, especially in Melbourne, Australia, have quite a lot of happenings to check out, and they all seem to be having a jolly good time!

Trevine Rodrigo,

who puts pen to paper to keep Sri Lankans informed of the events in Melbourne, was in Sydney, to taken in the scene at the Sri Lanka Schools Sevens Touch Rugby competition. And, this is Trevine’s report:

The weather Gods and S.Thomas aligned, in Sydney, to provide the unexpected at the Sri Lanka Schools Sevens Touch Rugby competition, graced by an appreciative crowd.

Inclement weather was forecast for the day, and a well drilled Dharmaraja College was expected to go back-to-back at this now emerging competition in Sydney’s Sri Lanka expatriate sporting calendar.

But the unforeseen was delivered, with sunny conditions throughout, and the Thomians provided the upset of the competition when they stunned the favourites, Dharmaraja, in the final, to grab the Peninsula Motor Group Trophy.

Still in its infancy, the Sevens Touch Competition, drawn on the lines of Rugby League rules, found new flair and more enthusiasm among its growing number of fans, through the injection of players from around Australia, opposed to the initial tournament which was restricted to mainly Sydneysiders.

A carnival like atmosphere prevailed throughout the day’s competition.

Ten teams pitted themselves in a round robin system, in two groups, and the top four sides then progressed to the semi-finals, on a knock out basis, to find the winner.

A food stall gave fans the opportunity to keep themselves fed and hydrated while the teams provided the thrills of a highly competitive and skilled tournament.

The rugby dished out was fiercely contested, with teams such as Trinity, Royal and St. Peter’s very much in the fray but failing to qualify after narrow losses on a day of unpredictability.

Issipathana and Wesley were the other semi-finalists with the Pathanians grabbing third place in the play-off before the final.

The final was a tense encounter between last year’s finalists Dharmaraja College and S.Thomas. Form suggested that the Rajans were on track for successive wins in as many attempts.  But the Thomians had other ideas.

The fluent Rajans, with deft handling skills and evasive running, looked the goods, but found the Thomian defence impregnable.  Things were tied until the final minutes when the Thomians sealed the result with an intercept try and hung on to claim the unthinkable.

It was perhaps the price for complacency on the Rajans part that cost them the game and a lesson that it is never over until the final whistle.

Peninsula Motor Group, headed by successful businessman Dilip Kumar, was the main sponsor of the event, providing playing gear to all the teams, and prize money to the winners and runners-up.

The plan for the future is to make this event more attractive and better structured, according to the organisers, headed by Deeptha Perera, whose vision was behind the success of this episode.

In a bid to increase interest, an over 40’s tournament, preceded the main event, and it was as interesting as the younger version.

Ceylon Touch Rugby, a mixed team from Melbourne, won the over 40 competition, beating Royal College in the final.

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Marked stress on Asia in US foreign policy



US President Joe Biden disembarks Air Force One as he arrives at the Osan Air Base in Pyeongtaek, South Korea May 20, 2022

US President Joe Biden’s recent tour of some Asian powers is indicative of a renewed and enhanced interest the US is beginning to take in the Indo-Pacific region. In this his first Asian tour the President chose to visit Japan and South Korea besides helming a Quad meeting in Tokyo and there is good reason for the choice of these venues and engagements.

The first phase of these bridge-strengthening efforts by the US began in late August last year when US Vice President Kamala Harris visited South-east Asia in the wake of the US troop withdrawal from Afghanistan. Besides being driven by strong economic compulsions, the US intention was also to ensure that too much of a power vacuum did not open up in the region, following its pull-out from Afghanistan, since China’s perceived expansionist designs are a prime foreign policy concern of the US.

However, the US President’s recent wide-ranging tour of East Asia seems to have been also prompted by some currently intensifying trends and tensions in the wider stage of international politics though the seeming power vacuum just referred to has a significant bearing on it. The immediate purpose of the US President’s tour seems to have been to bolster his country’s backing for Japan and South Korea, two of the US’ closest allies in East Asia. This is necessitated by the ‘China threat’, which, if neglected, could render the US allies vulnerable to China’s military attacks on the one hand and blunt US power and influence in the region on the other.

While Taiwan’s airspace has reportedly been frequently violated by China, sections in Japan have reasons to be wary of perceived Chinese expansionist moves in Japan’s adjacent seas. Moreover, many of China’s neighbours have been having territorial disputes with China, which have tended to intensify the perception over the decades that in the Asian theatre in particular China is a number one ‘bogey’. For historical reasons, South Korea too has been finding the increasing rise of China as a major world power considerably discomforting.

Accordingly, the US considers it opportune to reassure South-east Asia in general and its allies in the region in particular of its continuous military, economic and political support. Though these are among the more immediate reasons for Biden’s tour of the region, there are also the convulsions triggered in international politics by the Russian invasion of Ukraine to consider.

Whereas sections of international opinion have been complacent in the belief that military invasions of one country by another are things of the distant past, the brutal Russian invasion of Ukraine in February this year proved them shockingly wrong. We have the proof here that not all authoritarian rulers are prepared to adhere to the international rule book and for some of China’s neighbours the possibility is great of their being attacked or invaded by China over the numerous rankling problems that have separated them from their economic super power neighbour over the decades. After all, China is yet to condemn Russia’s invasion of Ukraine and is increasingly proving an ‘all weather friend’ of Russia. Right now, they are the strongest of allies.

The ‘China threat’ then is prime among the reasons for the US President’s visit to East Asia, though economic considerations play a substantive role in these fence-strengthening initiatives as well. While South-east Asia is the ‘economic power house’ of the world, and the US would need to be doubly mindful of this fact, it would need to reassure its allies in the region of its military and defense assistance at a time of need. This too is of paramount importance.

President Biden did just that while in Tokyo a couple of days back. For instance, he said that the US is ‘fully committed to Japan’s defense’. Biden went on to say that the ‘US is willing to use force to defend Taiwan.’ The latter comment was prompted by the perceived increasing Chinese violations of Taiwan’s air space. After all, considering that Russia has invaded Ukraine with impunity, there is apparently nothing that could prevent China from invading Taiwan and annexing it. Such are the possible repercussions of the Russian invasion.

Meanwhile, North Korea is reportedly carrying on with its development of weapons of mass destruction, including nuclear weapons. On this issue too, South Korea would need to have US assurances that the latter would come to its defense in case of a North Korean military strike. The US President’s visit to South Korea was aimed at reassuring the latter of the former’s support.

However, as mentioned, economic considerations too figured prominently in the US President’s South-east Asian tour. While being cognizant of the region’s security sensitivities, bolstering economic cooperation with the latter too was a foremost priority for the Biden administration. For example, the US is in the process of formalizing what has come to be referred to as the Indo-Pacific Trade Treaty. The US has reportedly already inducted Japan and South Korea as founding members of the Treaty while, Thailand, the Philippines, Vietnam, Singapore, Australia and New Zealand are mentioned as prospective members to the treaty.

The perceived threat posed to Western interests in South-east Asia by China needs to be factored in while trying to unravel the reasons for this region-wide endeavour in economic cooperation. It needs to be considered a Western response to China’s Belt and Road initiative which is seen as having a wide appeal for the global South in particular.

While the Russian invasion of Ukraine is having a divisive political and economic impact on the world, international politics will increasingly revolve around the US-China stand-off on a multiplicity of fronts in time to come. Both sides are likely to try out both soft and hard power to an exceptional degree to exercise foremost influence and power in the world. As is already happening, this would trigger increasing international tensions.

There was a distinct and sharp note of firmness in the voice of the US President when he pledged defense and military support for his allies in Asia this week. Considering the very high stakes for the US in a prospering South-east Asia, the US’ competitors would be naive to dismiss his pronouncements as placatory rhetoric meant for believing allies.

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A Majoritarian Constitution



1972 Constitution in Retrospect – II

By (Dr) Jayampathy Wickramaratne, President’s Counsel

In this the second part of a three-part article on the 50th anniversary of Sri Lanka becoming a republic, the writer submits that the 1972 Constitution paved the way for constitutionalising majoritarianism in multi-cultural Sri Lanka.

The unitary state

Although Tamil parties expressed their support for the Constituent Assembly process, they were to be disappointed by the substance of the new constitution.

Basic Resolution No. 2 proposed by the Government called for Sri Lanka to be a unitary state. The Federal Party (FP) proposed an amendment that ‘unitary’ be replaced by ‘federal’.

In a memorandum and the model constitution that it submitted to the Steering Committee of the Assembly, the FP proposed that the country be a federal republic consisting of five states made up as follows: (i) Southern and Western provinces, (ii) North Central and North Western provinces (iii) Central, Uva and Sabaragamuwa provinces (iv) Northern Province and the districts of Trincomalee and Batticaloa and (v) Ampara district. The city of Colombo and its suburbs were to be administered by the centre. A list of subjects and functions reserved for the centre, with all others going to the states, was included. Interestingly, law and order and Police were to be reserved subjects.

However, Assembly proceedings show that the Tamils were clearly for a compromise. Dharmalingam, who was a main speaker of the FP under Basic Resolution No. 2, stated that the existing constitution had failed as it was not designed for a multi-ethnic country. He pointed out that in ethnically heterogeneous countries where unitary constitutions had been in operation, concessions to the federal principle have been made to meet the demands and aspirations of the minorities. Where there has been a refusal to concede the federal principle, there have been movements for separation. The FP distanced itself from secessionists such as C. Sunderalingam and V. Navaratnam, referring to them by name, and stated that it was not asking for a division of the country but for a division of power.

Dharmalingam made it clear that the FP’s draft was only a basis for discussion. Stating that the party was only asking that the federal principle be accepted, he suggested that as an interim measure, the SLFP, LSSP and CP should implement what they had promised in the election manifesto, namely that they would abolish Kachcheris and replace them with elected bodies. He stated: “If this Government thinks that it does not have a mandate to establish a federal Constitution, it can at least implement the policies of its leader, S.W.R.D. Bandaranaike, by decentralising the administration, not in the manner it is being done now, but genuine decentralisation, by removing the Kachcheris and in their place establishing elected bodies to administer those regions.”

Sarath Muttetuwegama of the Communist Party, the first political party in the country to propose federalism, in 1944, followed Dharmalingam and stated that ‘federal’ had become a dirty word not because of the federal system of government but because of what the FP had advocated. He was clearly referring to the FP’s association with the UNP and the conservative policies it had followed, such as voting against nationalisations, the takeover of private schools and the Paddy Lands Bill. Seemingly oblivious to the offer that Dharmalingam had made, he asked why the FP had not used the phrase ‘regional autonomy.’ Speakers from the UF who followed Muttetuwegama made it clear that the UF was in no mood to consider the FP’s offer to settle for much less.

Consequently, Basic Resolution No.2 was passed, and the FP’s amendment was defeated in the Steering and Subjects Committee on 27 March 1971.

Dr Nihal Jayawickrama, who was the Secretary of the Ministry of Justice, under the UF Government, and played an important role in the constitutional reform process, has said that the first draft prepared under the direction of the Minister of Constitutional Affairs did not contain any reference to a ‘unitary state’. However, Minister Felix Dias Bandaranaike proposed in the Ministerial Sub-Committee that the country be declared a ‘unitary state’. The Minister of Constitutional Affairs did not consider this to be necessary and argued that while the proposed constitution would have a unitary structure, unitary constitutions could vary a great deal in form. Nevertheless, the proposed phrase found its way to the final draft. ‘In course of time, this impetuous, ill-considered, wholly unnecessary embellishment has reached the proportions of a battle cry of individuals and groups who seek to achieve a homogenous Sinhalese state on this island’ Dr Jayawickrama observed. ‘Reflections on the Making and Content of the 1972 Constitution: An Insider’s Perspective’ in Asanga Welikala (ed), The Sri Lankan Republic at 40: Reflections on Constitutional History, Theory and Practice vol 1 (Centre for Policy Alternatives 2012) 43.

It is significant that the FP continued to participate in the Constituent Assembly even after its amendment was rejected. Records show that its leader, S.J.V. Chelvanayakam, regularly attended the meetings of the Steering and Subjects Committee.

With the advantage of hindsight, it could be said that acceptance of the FP’s proposed compromise for a division of power would have proved to be a far-reaching confidence-building measure on which more could perhaps have been built later. Moreover, such an acceptance would have ensured the continued participation of the FP in the Constituent Assembly. Even had the FP, as the UNP eventually did, voted against the adoption of the new constitution, their participation in the entire constitution-making process would have resulted in greater acceptance of the 1972 Constitution by the Tamil people.

Although they discontinued participation at a later stage, Federal Party MPs nevertheless took oaths under the new Constitution. Tamil parties soon united under the banner of the Tamil United Front (TUF), which later became the Tamil United Liberation Front (TULF). At the famous Vaddukoddai conference of 1976, the TULF embraced separatism and adopted a resolution calling for a separate state called ‘Tamil Eelam’ in the Northern and Eastern provinces. At the 1977 elections, the TULF contested on a separatist platform and swept the Tamil areas.

The place of Buddhism

According to Dr Jayawickrama, Dr. de Silva’s original proposal called for the guarantee of freedom of thought, conscience and religion to every citizen. However, the Prime Minister requested that this proposal be added with a provision for the protection of institutions and traditional places of worship of Buddhists.

Basic Resolution No. 3 approved by the Constituent Assembly was for Buddhism to be given its ‘rightful place’: ‘In the Republic of Sri Lanka, Buddhism, the religion of the majority of the people, shall be given its rightful place, and accordingly, it shall be the duty of the State to protect and foster Buddhism, while assuring to all religions the rights granted by Basic Resolution 5 (iv).’

Basic Resolution 5 (iv) referred to read: “Every citizen shall have the right to freedom of thought, conscience and religion. This right shall include freedom to have and adopt a religion or belief of his choice, and freedom, either individually or in community with others and in public or private, to manifest his religion or belief in worship, observance, practice and teaching.”

But by the time the final draft was approved, the proposal had undergone a further change. Article 6 of the 1972 Constitution is as follows: ‘The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster Buddhism while assuring to all religions the rights granted by section 18 (1) (d).’ Section 18 (1) (d), in the chapter on fundamental rights, assures to all citizens the right to freedom of thought, conscience and religion.

To the question of whether constitutionally guaranteeing special status to Buddhism not available to other religions of the land might adversely affect the non-Buddhists, Dr de Silva retrospectively responded in the following manner: “The section in respect of Buddhism is subject to section 18 (1) (d) and I wish to say, I believe in a secular state. But you know when Constitutions are made by Constituent Assemblies they are not made by the Minister of Constitutional Affairs. I myself would have preferred (section 18(1) (d)). But there is nothing…And I repeat, NOTHING, in section 6 which in any manner infringes upon the rights of any religion in this country. (Safeguards for the Minorities in the 1972 Constitution (Young Socialist 1987) 10.)

Dr Jayawickrama has been more critical. ‘If Buddhism had survived in the hearts and minds of the people through nearly five centuries of foreign occupation, a constitutional edict was hardly necessary to protect it now’, he opined. (‘Colvin and Constitution-Making – A Postscript’ Sunday Island, 15 July 2007).

Language provisions

Basic Resolution No.11 stated that all laws shall be enacted in Sinhala and that there shall be a Tamil translation of every law so enacted.

Basic Resolution No.12 read as follows: “(1) The Official Language of Sri Lanka shall be Sinhala as provided by the Official Language Act No. 32 of 1956. (2) The use of the Tamil Language shall be in accordance with the Tamil Language (Special Provisions) Act No. 28 of 1958.”

Efforts by the FP to get the Government to improve upon Basic Resolutions Nos. 11 and 12 failed. On 28 June 1971, both resolutions were passed, amendments proposed by the FP having been defeated. S.J.V. Chelvanayakam informed the Constituent Assembly that they had met with both the Prime Minister and the Minister of Constitutional Affairs, and while the meetings had been cordial, the Government had refused to make any alteration to the Basic Resolutions. He stated that the FP would therefore not attend future meetings. “We have come to the painful conclusion that as our language rights are not satisfactorily provided in the proposed Constitution, no useful purpose will be served in our continuing in the deliberations of this Assembly. By taking this step, we mean no offence to anybody. We only want to safeguard the dignity of our people.” There was not even a dramatic walk out. ‘We do not wish to stage a demonstration by walking out’, he added.

That Dr Colvin R. de Silva, who prophetically stated in 1955, ‘one language, two countries; two languages, one country’, should go so far as to upgrade the then-existing language provisions to constitutional status has baffled many political observers. In fact, according to Dr Jayawickrama, the Prime Minister had stated that it would be unwise to re-open the language debate and that the better course would be to let the ordinary laws on the subject operate in the form in which they were. By this time, the Privy Council had reversed the decision of the Supreme Court in A.G. v Kodeswaranthat a public servant could not sue the Crown for breach of contract of employment and sent the case back for a determination on other issues, including the main issue as to whether the Official Language Act violated section 29 (2), as the District Court had held. Dr. de Silva did not wish the Supreme Court to re-visit the issue. ‘If the courts do declare this law invalid and unconstitutional, heavens alive, the chief work done from 1956 onwards will be undone. You will have to restore the egg from the omelette into which it was beaten and cooked.’ He had, however, resisted a proposal made by Minister Felix R. Dias Bandaranaike that Sinhala be declared the ‘one’ official language of Sri Lanka.

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