Midweek Review

‘Race’ and racism

Published

5 years ago

2021/05/26

By Prof. Charles Sarvan

The following is an abridged version of a longer essay: “essay” in the earlier meaning of “to attempt”. Argument generates the heat of emotion but rarely the light of understanding – I attempt merely to share some perspectives on race and racism.

The signifier “unicorn” refers to a non-existent animal. Similarly, “race” seems to be a signifier without a signified. But we are loose in our use of language. We speak of colonialism and colonies in instances where it was imperialism and imperial territories. We talk of “black” (non-white) and “white” people though there are neither “white” nor “black” people. The paper on which we write is white but not the people classified as “white”: Jeffrey Boakye (‘Black Listed’) offers “pinkish beige”. But the dominant West has chosen “white” (associated with cleanliness and purity), and the rest of the world has followed suit through docility or simple laziness. Besides, we have a penchant for sharp dichotomy: the guilty and the innocent, good and bad, etc. Shades in between, nuance and complexity, are mentally taxing and troubling. “The first problem with being black is that it is literally not accurate.” No matter how dark my skin is, it is not black (Boakye). Often in the Western press “race” means a non-white skin-pigmentation. In an article written many years ago, I suggested, somewhat tongue-in-cheek, that a certain kind of racism be more precisely termed “Colourism”.

It’s argued that prior to the 1600s and the enslavement of Africans, white people did not see themselves as belonging to a ‘race’. In simple terms, the slaves weren’t Christian and, therefore, could be enslaved. But, as the slaves became Christian, another justification was needed, and it was found in whiteness. But language is conventional rather than individual, so though I am careful to distinguish between colonialism and imperialism; though I refer to the autochthonous as “Native Americans” and not as “Indians”, I find myself writing of “black” and “white” people; sometimes, of “people of colour”.

Human race

Those who believe in race are unable to agree on the number of races presently existing: it ranges from one (the human race) to about seventy. Shlomo Sand, Professor of History at Tel Aviv University in his The Invention of the Jewish People, first published in Hebrew for a Jewish readership (see, Sarvan, ‘Groundviews’, 07 March 2013), states that there is no biological basis for Jewishness, and that belief in a Jewish race is nothing but “racist pseudoscience”. Race is a social myth and not a scientific fact but “Zionist pedagogy produced generations who believed wholeheartedly in the ethnic uniqueness of their nation”. Another work by Professor Sand has the provocative title, ‘How I Stopped Being a Jew’. Opposition to Zionist policy and practice, particularly against the Palestinians, is deliberately and incorrectly besmirched as racism, more precisely, as anti-Semitism. But there is no Semitic race (Sand). What prevails is but ethno-religious nationalism. Israel today is made ugly by “brutal racism” and a crying failure to take others into consideration (Sand). Israel defines itself as a Jewish state but is unable to define who a Jew is: there is no Jewish DNA (Sand). Professor Sand asserts that he can’t be free unless others are also free. “My own place is among those who try to discern and root out, or at least reduce, the excessive injustices of the here-and-now”.

Ethnicity

Yet another synonym suggested for discredited ‘race’ is ‘ethnicity’. However, the latter term can testify to the resilience and mutability of racism, and the disguises it can adopt. Ethnicity is an aspect of relations between groups where at least one party sees itself as being culturally distinctive, if not unique. This sense of difference influences the perception and treatment of others. Though there are similarities and differences, the former are glossed over, and much made of difference. However, the boundary delimited by one cultural criterion – system of government, language, religion, social customs and practices – does not coincide with those established by other criteria. In short, “ethnicity” may be a Trojan horse bringing back disgraced racism. Ethnicity is a term to be used after careful thought. The term culture can now denote something essential, now something acquired; now something bounded, now something without boundaries; now something experienced, now something ascribed. Race as culture is only biological race in polite language.

Finally, it’s a matter of defining terms and clarifying concepts. Take for example, the word “peace”: Is it peace for the conquerors only? Is peace merely the negative absence of overt war or the positive presence of harmony for all citizens which, in turn, is the product of elements such as justice and a sense of security? (Justice cannot be equated with Law because there can be unjust, discriminatory, laws.)

Nationalism

As with ethnicity, so it is with nationalism. It has been said that a patriot is one who loves his own while a nationalist hates all others. ‘Nationalist’ can be but a euphemism for ‘racist’: some nationalists claim that only members of their group constitute the real and authentic nation. Racists reject a nationality based on citizenship. Some Sri Lankans living abroad claim, often receive and enjoy, legal nationality but vehemently and violently deny it to other groups in Sri Lanka: there, they affirm, nationality is based not on citizenship but on ‘race’.

Though race does not exist, racism certainly does – and flourishes. Race is not the father of racism but its child (Ta-Nehisi Coates, ‘Between the World and Me’). It’s those who are race-minded, who think and react in terms of race: see Flannery O’Connor’s short story, ‘The Artificial Nigger’. As Professor Amy Chua notes in ‘Political Tribes: Group Instinct and the Fate of Nations’, the majority projects itself as the norm; others are deviations and subordinate. “Sri Lanka” means for many “Sinhalese Buddhist”, and secondly Sinhalese Christians. Tamils, Muslims and others are beyond the including circle. (The Buddhist scholar, Dr. K. S. Palihakkara, using figurative language, sadly noted: Soon after the death of the Enlightened One, the beautiful clearing he had made was overrun by the surrounding jungle, and now “almost all Buddhists practise more of Hinduism than Buddhism: ‘Buddhism Sans Myths & Miracles’, Stamford Lake Publications, Pannipitiya, 109. If this is so, it obviates the question whether there are Sinhalese Hindus: Buddhists are also Hindu.)

Racism can strengthen the racial consciousness of a minority. While identity is neither single nor simple but multiple and complex, racism and ‘colourism’ focus on just one aspect: ‘race’ or skin-colour. I quote from an earlier article of mine:

“There was a time when most, if not all in the Island, irrespective of language and religion, equally took a measure of pride and encouragement from ancient achievement, temple and lake; an equal measure of happiness in being “Ceylonese”; a time when Tamils described themselves as Ceylonese and not (as some Tamils tend to do now) as “Sri Lankan Tamil”. When in 1915, D. S. Senanayake (later the first Prime Minister of independent Ceylon) and his brother, F. R. Senanayake, were jailed by the British authorities, Tamil Sir Ponnambalam Ramanathan went to England to plead their case. On his successful return, jubilant crowds placed him in a carriage, detached the horses, and dragged the carriage themselves. He was not seen as a Tamil who had helped free a Sinhalese, but as a Ceylonese helping a fellow Ceylonese… In 1925-6, when Bandaranayake, as leader of the Progressive National Party, set out the case for a federal political structure for Sri Lanka, he received no support for it from the Tamils (K M De Silva). In 1952, the Kankesuntharai parliamentary seat was contested by Chelvanayagam, as a member of the Federal Party. He was comfortably defeated by a UNP candidate.”

Racism can erase class solidarity: I know individuals who were socialists but later in life proudly succumbed to racism. Even those who have chosen to live outside the Island, while asking for and enjoying equality in their new home, nourish racism in the Island. In the Bible, cruel and persecutory Saul changed dramatically, and became saintly Paul. But with politics, it’s a case of Pauls becoming Sauls, racist and corrupt: life can be corrupting.

‘We can’t breathe freely’

The trampling of the rights of others is often justified by a proclaimed sense of victimhood and vulnerability: “We are victims.” “We attempt only to balance the scales of justice.” “Our identity and survival are in danger.” The last is said even by an overwhelming majority in full control of the state and its apparatus. The struggle for equality by a minority group is deliberately miscast as an attempt at domination, and brutally suppressed: fear, imagined or real, can breed cruelty. George Floyd’s dying words (May, 2020), “I can’t breathe!” have resonated internationally. Oppressed minority groups may gasp: “We can’t breathe freely!”

Inter-racial social and personal friendships do not alter fundamentals, though they are touted as evidence of the speaker being above racism. It doesn’t help if you are against injustice but do nothing at all about it (Henry Thoreau, essay ‘On Civil Disobedience’). Perhaps, the ruling elite in Sri Lanka, including military officers, have Tamil associates, if not friends: “I have a Tamil friend, therefore I am not a racist.”

Racism is also more powerful than religious affiliation: white Christians in the USA joined their fellow whites in enslaving or lynching black Christians. If I’m not mistaken, Sinhalese Christians primarily don’t identify with Tamil Christians but with Sinhalese Buddhists. A sacred text in one hand can inflict more harm than the knife or burning torch in the other. Religion has often willingly lent itself to political and racist projects. Those capable of injustice and cruelty (irrespective of religion), transform those evils into the noble and, most importantly, the holy: sacred, therefore obligatory. Golda Meir asserted that Israel was brought into existence in order to fulfil God’s wish. Similarly, “the Buddha chose Lanka and us. Therefore, we have no choice but to dominate”: not, “Blame me on History” but “Blame me on the Divine”!

For Sri Lankan readers, the contradictions inherent in racism are illustrated by Anagarika Dharmapala .The Buddhism he ‘exported’ was a world religion; broad and inclusive; lofty and noble, but within Lanka, Dharmapala’s Buddhism was narrow and racist. As Patrick Grant writes (‘Buddhism and Ethnic Conflict in Sri Lanka), Dharmapala lauded Buddhist tolerance and inclusion but believed in Sinhalese hegemony. He preached that Buddhism was universal, breaking down boundaries and hierarchies of race, colour, caste, kinship but promoted a racist Sinhalese-Buddhist fundamentalism, one which even excluded Sinhalese Christians. He urged young Sinhalese to be scientific but credited the myth of the ‘Mahavamsa’ with literal truth (Grant). Evidently, the Anagarika was not troubled by cognitive dissonance. The “dreams” of some can become terrible and tragic “nightmare” to others. The Anagarika was an irredentist who wanted to recover a paradise that had never existed. In his “dream”, Lanka under King Dutugemmunu was a paradise: The Sinhalese people lived a joyously cheerful life in those bygone times … the streets were crowded day and night by throngs of pilgrims … The atmosphere was saturated with the fragrance of sweet-smelling flowers and delicate perfumes There were “no slaughter houses, no pawnshops, no brothels, no prisons and law Courts and no arrack taverns and opium dens”: see, Ananda Guruge: ‘Return to Righteousness’.

‘Worse than War’

Professor Daniel Goldhagen (Harvard University) sees racism leading to something much ‘Worse Than War’ (eponymous) which he terms eliminationism, racism at its very worst – the transformation, repression, expulsion or extermination of a group. It’s implemented “only when the perpetrators are confident of success, owing to the overwhelming superior force they can unleash against defenceless people” who, though they are fellow countrymen, are seen as foreigners and inferior. The enemy is pursued and killed with veritable “glee”. “They routinely talk to them, taunt them, conveying to them their belief in their deeds’ rightness and justice, and their joy in performing them”. Multiple acts of savagery not only precede and accompany but occur after the death of the victims. Bodies are stripped naked, mutilated and displayed to men, women and even children. The perpetrators express joy, gloat and boast. “They mock the victims and celebrate their death”. Not only dead bodies but places of worship and cemeteries are deliberately desecrated. The rape of women is part of the display of power, intended to humiliate and visit shame, not only on the victims but collectively, on the group.

Eliminationists view their victims as “having inflicted great injury upon them and their society”. Eliminationist action is justified as being essentially retributive and, secondly, preventive of (imagined) future attack. The victims, and not the perpetrators, are seen as the “problem”: They are the cause. They are to blame. They exist. Horrible and horrifying cruelty is seen as obligatory, laudable, even as “sacred”. The aim of eliminationism is to homogenize society, to usher in some dreamed-of pure state.

Language and visual images conveyed in talk and discussion, newspapers and radio spread the notion that an entire group of people are subhuman and dangerous. Therefore, any study of eliminationism that “fails to give primacy to language and imagery” denies the fundamental reality of how people are cognitively, psychologically and emotionally prepared. Language is the soil that contains the seeds of action. Such eliminationist attacks will not occur if the community in general disapproved, was shocked or expressed revulsion and distaste: there’s general complicity. Intellectuals, artists, university professors, academics, journalists are no different from the illiterate and the lowest in society. Indeed, having status and influence, they are far worse and more culpable.

Soldiers, the paramilitary and policemen play a major role in elminationism. They constitute “pre-existing institutions of violence”, and are either “the lead killing institution or in a critical support role”. During a period of conflict, other countries have difficulty knowing what is happening, and this gives licence to the military to act as it pleases. Soldiers often feel rage because of the danger they face, and because “their comrades, loved ones and people” have been killed, suffered injury or harm. They inhabit a brutalizing and brutalized world.

Detention camps set up by the government and its soldiers are “a spatial, social and moral netherworld” into which the perpetrators herd “a weakened, overwhelmed, unthreatening, and pliant population, including children” . “A principal operational purpose of camp systems is degrading the victims, to make them understand their subjugated, demeaned, and right-less state. Camps are “cruelty’s quintessential sites” and perpetrators create them in a manner guaranteeing the victims will suffer cruelty “regularly, daily and nightly”.

Changing perspective completely, one can argue that racism is inherent and makes us the most dangerous of all animals. We have made the planet and everything on it our prey (‘The Life of Pi’). There’s something fundamentally flawed in our human makeup. Jacques Lacan wrote of the mirror-stage in the development of a human being when it realizes that the image seen in the mirror is she, herself: that there is me here. The German word fremdeln refers to a behavioural pattern in the development of infants in which a child has a mistrust, dislike or fear of strangers. In a fundamental, biological, sense there is “Me” and everyone else is the “Other”. Is racism the result of the individual, rather than being single, seeing herself as belonging to a group, separate from, if not opposed to, other groups formed by other individuals? Does racism go back to our distant past when, armed with stones and sticks, we fought other animals and other groups of humans for our very survival? Professor Harari writes (‘Sapiens’) that tolerance is not a human characteristic, and a small difference in skin-colour, language or religion has been enough to prompt one group of Sapiens to set about exterminating another group. Biological distinctions between different groups of Homo sapiens are negligible yet figments of imagination are transformed into cruel and very real social structures and practice.

Although not based on fact and science, ‘race’ exists powerfully. ‘Race’ exists – for those who believe it exists. To the Stoics, the divine spark in human beings was reason, and Voltaire believed that though doubt is uncomfortable, and certainty can lead to criminality, progress can be made by the use of reason. To my limited knowledge, Buddhism is a philosophy; a moral and ethical code. But a moral position is based on reason. What has struck me about Buddhist doctrine is its beautiful reasonableness (reason + able): no wonder most follow the Buddhist religion and not Buddhist doctrine. Empathy too is needed to combat racism. And a pre-requisite of empathy is a modicum of imagination; the ability to “put oneself in the shoes of another”. Bu this imagination and empathy are lacking – even in academics teaching lofty, compassionate, literary texts.

Racism being irrational, can it be deconstructed by reason? After all, racists first form attitudes and beliefs, and then set about finding justification. Heraclitus famously said, “All is flux”, and the Buddha made transience one of his most important perceptions. But though some things change, some unfortunately don’t. Professor Harari observes that confronting racists with facts, evidence and statistics has no effect because their beliefs are not based on reason.

Professor John Gray argues (‘The Silence of Animals’’) that the idea that history is a story of increasing rationality, decency and ethical progress is a myth.

Lines from a once-popular song: “Oh when will they ever learn? When will they ever learn?” The question is really a sad exclamation. However, as Toni Morrison pointed out,, the more hopeless a just struggle, the greater the honour in not giving up. Reni Eddo-Lodge wrote that she no longer talks to white people about “colourism” because it’s futile. The speech-act theory is associated with J. L. Austin but it can be argued that all speech and writing are acts, and Reni Eddo-Lodge in saying she won’t talk does precisely that. Violence in any form, as Sartre noted, is the failure of human beings to resolve issues without resorting to the crudity of force. Reason and language are what we have to combat racism, and the peaceful existence of several multi-ethnic, multicultural countries attest to the fact “otherness” need not necessarily lead to conflict. Franz Boas insisted on the basic unity of humankind. There was no natural hierarchy of races, cultures or languages. He acknowledged that rejecting traditional beliefs and stories “in order to follow the trail of truth is a very severe struggle”. Boas used the German word “Herzenbildung”, meaning the training of one’s heart to see the humanity of another.

Racists will argue that racism is natural. But doesn’t “civilized” also mean the overcoming of our negative impulses and drives? As I wrote to Martin Jacques, author of ‘The Global Hierarchy of Race’: “Individuals like you have helped to make people confront their prejudices; to increase awareness, and so change attitudes and conduct. Our globe, planet Earth, rotates on its own but social change is the result only of human endeavour and action.”

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Midweek Review

Unexpected focus on ‘pieces of tin’ worn by military men

Published

3 days ago

2026/07/8

Sahan Weerasooriya

Maj. Lalith Jayasinghe with Kaushalya on his wedding day. Jayasinghe, receipient of Sri Lanka's highest military honour, has been credited with unprecedented raids behind the enemy lines. He died in late November, 2008, in the Vanni east.

Second Lieutenant S.U. Aladeniya, the first recipient of the Parama Weera Vibhushanaya, died fighting the LTTE in the second week of July, 1990. The young commanding officer of the isolated Kokavil Army detachment refused an opportunity to leave his wounded colleagues. Instead, he chose to set an extraordinary example. The fate of the Kokavil detachment, as well as the unprecedented military debacle that forced the Army to vacate the Kandy–Jaffna A9 road, north of Vavuniya, in 1990, happened due to the late President Ranasinghe Premadasa’s folly. Premadasa trusted the LTTE to such an extent, he ordered several hundred police officers, in the East, to surrender to appease the LTTE. The rest is history.

By Shamindra Ferdinando

Additional Solicitor General Dileepa Peiris recently questioned in court as to why retired Air Force officer Shantha Jayathilake appeared in court wearing armed forces medals.

The highly decorated war hero Flight Lieutenant Jayathilake represented himself under Section 260 of the Criminal Procedure Code in the trial of Maj. Gen. Suresh Sallay, the alleged mastermind of the 2019 Easter Sunday carnage.

During his submission, Dileepa Pieris looked at the medals worn by the retired officer and said: “He comes wearing pieces of tin.”

When Jayathilake objected to the ASG’s remark, Magistrate Pasan Amarasena warned the ex-officer not to interrupt proceedings. Then Peiris said that he couldn’t see Jayathilake’s medals properly. Jayathilake is the recipient of Weewa Wickrema Vibhushanaya (WWV), the second highest gallantry medal awarded to Sri Lankan military. The PWV is the highest gallantry decoration that can be received by a living military man. Jayathilake who joined the Air Force in 1989 at the height of the JVP-led insurgency, retired in 1999, and was also the recipient of the Rana Sura Padakkama (RSP).

Senior President’s Counsel Maithree Gunaratne, who represented Sallay in court, said: “The problem is not with your eyes, but with the red-tinted glasses you are wearing. You wore blue-tinted glasses for a while, and now you wear red-tinted glasses, so the gallantry medals, earned with blood, sweat, and tears for the country, look like pieces of tin to you”

Gunaratne requested that Pieris’s comments on the ex-officer be formally recorded in court records. This happened in the Fort Magistrate’s court on 2 July, 2026. The court proceedings caused controversy with various interested parties expressing differing views on Jayathilake wearing medals to a courtroom.

Some found fault with him for wearing medals while others strongly backed him. The issue at hand received social media attention. Obviously some sought political advantage at the expense of the government and the Attorney General’s Department. Others lambasted the former State Intelligence Service (SIS) Chief Sallay (2029-2024) for causing unnecessary developments. However, the gallantry medals worn by military, both officers and men, cannot be ridiculed by anyone, regardless of his/her position in the society. Gallantry medals remind the country of immense and untold sacrifices made by the military, during the war, and any attempt to dilute them should be strongly opposed.

Those who silently backed or publicly take action against war-winning Army Chief General (retd.) Sarath Fonseka, in 2010, after his defeat at the 2010 January presidential election, shouldn’t see the incident at the Fort Magistrate court as an opportunity.

Although Sri Lanka has been deeply divided over investigations into the conduct of armed forces during the war and after, no issue caused controversy like the arrest of Sallay, a post-war head of the Directorate of Military Intelligence (DMI) over the 2019 Easter Sunday carnage. Sallay served as the Director of State Intelligence Service (SIS) from 2019 to 2024 before President Anura Kumara Dissanayake replaced him. Perhaps President Gotabaya Rajapaksa shouldn’t have brought Sallay as Director, SIS, contrary to the practice of SIS always being headed by a senior police officer or he was quite right in bringing in a serving military officer with a proven intelligence track record, knowing the shameful behaviour of responsible top police officers in the run up to the Easter Sunday suicide attacks, despite there having been adequate advance intelligence warnings to prevent them.

The intervention made by the retired Air Force officer triggered an unexpected reaction from the Attorney General’s top representative and the subsequent continuing controversy influenced The Island to discuss the awarding of gallantry medals, namely Parama Weera Vibhushanaya (PWV), the highest, followed by Weera Wickrema Vibhushanaya (WWV), Rana Wickrema Padakkama (RWP) and Rana Sura Padakkama (RSP). The fourth medal, Weeradhara Vibhushanaya, is awarded for bravery, regardless of the risks to one’s own life, but for voluntary interventions outside the battlefield.

Bravery of an exceptional kind

During the war, Sri Lanka awarded 32 PVWs posthumously. The Army, Navy and Air Force shared 29, 2 and 1, respectively. The PVW is awarded to all ranks of armed forces, both regular and volunteer, for individual acts of bravery in the face of enemy, disregarding the risks to one’s own life. Of the 32 recipients of the PVW, the extraordinary case of Maj. J.A.L. Jayasinghe (Lalith Jayasinghe), posthumously promoted to the rank of Lieutenant Colonel, captured unprecedented public attention.

On many occasions, PWVs were awarded posthumously for sacrifices made in defensive action, while the armed forces were responding to enemy action. However, Lalith had initiated action deep within the enemy-held territory and his efforts reflected the overall military strategy.

The 29 recipients consisted of 27 Army: Second Lieutenant S.U Aladeniya, Lance Corporal (LC) Y.G.G. Kularatne (Hasalaka Gamini), Second Lt. K.W.T. Nishshanka, Staff Sgt. H.P.B. Gunasekera, LC W.I.M. Seneviratne, Lt. Col. A.F Lafir, Capt. G.S. Jayanath, Maj. J.A.L. Jayasinghe, Maj. K.A. Gamage, Capt. U.G.A.S. Samaranayake, H.G.M.K.I. Megawarna, Sgt H.G.S. Bandara, Corporal P.N. Suranga, Corporal P.M.N. Pushpakumara, Corporal D.N\M.S. Chandrasiri Bandara, LC K. Chandana, Private R.M.D.M. Ratnayake, LC A.M.M.P. Abeysinghe, recruit A.M.B.H.G. Abeyratne Banda, private T.G.R. Dayananda, Lt. P.N. Punsiri, Second Lt W.D. Jayathilake, Sgt. K.G.N.L.R. Perera, Corporal K.P.D.T. Gunasekera, LC H.A. Nilantha Kumara, LC S.V.A.M. Pushpamal. Navy: Lt. J.L.D.S. Wijetunga, Petty Officer K.G. Shantha and Air Force: Squadron Leader T.D.S. Silvapulle.

Although Jayasinghe paid the supreme sacrifice, while serving the Special Forces, he had been a proud member of the Gemunu Watch (GW). GW veteran Maj. Gen. K.B. Egodawele in his Hewayekuge Mathaka Satahan (Memories of a soldier), first launched in 2012, declared that Jayasinghe had been among four GW personnel, namely Captain U.G.A.S. Samaranayake, Captain H.P.M.K. Meghawardena and Corporal D.M.A.M. Pushpakumara to receive the PWV, posthumously.

All of them received the highest gallantry award for actions on the Vanni east region during Eelam War IV (2006 August to 2009 May).

Jayasinghe’s wife Kaushalya accepted the PVW on 19 May, 2012, at the annual Victory Day parade. Maj. Gen. Kamal Gunaratne read the awardee’s official citation. Kaushalya had been five months pregnant at the time Jayasinghe mounted a raid deep inside the LTTE-held territory in the Vanni east region. Gunaratne, the wartime General Officer Commanding (GoC) of the 53 Division declared that Jayasinghe had been in command of an LRRP (Long Range Reconnaissance Patrol)/Deep Penetration Unit tasked to eliminate LTTE leaders. That unit had moved about 40 kms into the enemy held territory in Oddusuddan and was positioned alongside the Mankulam-Oddusuddan road to kill LTTE leaders, on 26 November, 2008.

Suddenly, Jayasinghe had fallen sick but joined other members of the LLRP to fight the enemy after fierce fighting erupted between the two sides. In spite of having an opportunity to retreat, Jayasinghe, hero of many previous battles, suffered grievous injuries during the battle and succumbed to his injuries.

Jayasinghe had been an extraordinary soldier and was the recipient of the second highest gallantry medal, WWV, on three or four occasions. In one such occasion, Jayasinghe had received two WWVs at one ceremony and recalled retired Maj. Gen. Dhammi Hewage, who received the RSP at the same event. Hewage spoke admirably about what he called high risk and extraordinary LRRP operations undertaken by Jayasinghe over a period of time. Let me give you an opportunity to know more about Hewage whose no holds barred examination of the Army during the war received public attention ( https://island.lk/a-special-forces-officers-narrative/)

Those who risked their lives to earn battlefield recognition played a significant role in transforming the armed forces, particularly the Army. Gallantry medals had been earned by armed forces officers and men in various circumstances but the deadly LRRP strikes, deep within the LTTE held territory, made quite a difference in the overall direction of the war. Those who operated in enemy territory in a way functioned as suicide cadres/units as the probability of them being intercepted by the LTTE was very high. But, regardless of severe risks, they ventured out of government-held areas to infiltrate deep inside enemy held territory to carry out operations. The LRRP team, led by Jayasinghe, is a case in point.

Clandestine operations received public attention in the run-up to the 2001 December parliamentary election when UNP leader Ranil Wickremesinghe all of a sudden alleged that the Directorate of Military Intelligence (DMI) was planning to assassinate him. Within weeks after the UNP victory at the parliamentary election, the UNP unleashed the police on the DMI. The police raided the DMI safe house at Millennium City, Athurugiriya. In spite of Army Chief, the late Lt. Gen. Lionel Balagalle, personally assuring the UNP that there was absolutely no basis for such claims, Wickremesinghe was not prepared to change his political strategy. He gave Minister John Amaratunga in charge of police the go ahead for planned action.

The January 2, 2002, raid led to the arrest of Captain Mohamed Nilam, Staff Sgt. P. Ananda Udulagama, Staff Sergeant I. Edirisinghe Jayamanne, Corporal H.M. Nissanka Herath, Lance Corporal H. Mohamed Hilmy and an LTTE operative identified as Niyaz/Subashkaran. Others involved in that particular operation had been living in the East and were called into join operations, depending on the requirement. On the instructions of Lt. Gen. Balagalle, those tasked with carrying out attacks on selected targets received the opportunity to train under Special Forces instructors from Maduru Oya. They underwent training at the Panaluwa Test Firing Range, where firing special weapons was a key element in the training schedule.

In a bid to ensure secrecy, those operatives mostly operated on their own, and had their own arsenal, which included a range of weapons, including claymore mines. In fact, those involved in such operations functioned on a need-to-know basis. Even senior DMI officials, as well as the Army top brass, except a few, hadn’t been aware of what was going on. Even the then powerful Deputy Defence Minister, the late Anuruddha Ratwatte, hadn’t been told of the Millennium City safe-house, though he knew of the ongoing hits behind enemy lines.

Shortly after the exposure of the DMI operation, Balagalle met Premier Wickremesinghe to explain the secret operations undertaken against the LTTE. The Army chief had been accompanied by officials, including Hendarawithana, while one-time Attorney General Tilak Marapana, National List MP holding the Defence portfolio, and Minister Milinda Moragoda, too, were present.

“Except for Minister Moragoda, the others obviously didn’t realise what we were doing. They acted as if we were conspiring to do away with the political leadership so as to undermine the Norwegian initiative,” a source familiar with the dynamics of the project said. “We quickly realised we were up against a government, which simply wanted to negotiate a deal with the LTTE at any cost. The LTTE and the Norwegians exploited the situation to the hilt.”

Success in the East

Hitting the enemy in the area under its control had been Balagalle’s idea. The DMI hadn’t been successful in its first and the second attempts to take two specific targets. The targeted area had been Batticaloa south and the first and the second operations were mounted on 18 July 2001 and 12 September 2001. But both actions went awry and the targeted men identified as Jim Kelly (commander of Jeyanthan regiment) and Jeevan escaped death.

But, they succeeded on 17 September 2001. Operatives carried out a successful attack on ‘Major’ Mano Master, who was at that time in charge of the communications network in the Ampara-Batticaloa area.

But immediately after the UNP’s victory, the government terminated all such operations. The treacherous government betrayed those who risked their lives for the country. Ex-LTTEers and others who worked for the Army were exposed and the LTTE hunted them down. Scores of men were killed. Some were tortured and killed.

Apart from Mano Master, the secret raids claimed the lives of Batticaloa District Intelligence Head Lt. Col Nizam and Capt. Thevathasan.

Among those killed in the north were LTTE Air Wing Head Col. Shankar (Vaithilingam Sornalingam) and Sea Tiger Deputy Commander Lt. Col Kangai Amaran.

S.P. Thamilselvan, his Deputy Major S. Thangan, Vavuniya Special Commander Col. Jeyam and Deputy Military Chief Col. Balraj were believed to have been targeted in the North but escaped. In the East, among those who escaped targeted killings, were Col. Karuna, Karikalan, Jim Kelly and Intelligence Chief Lt. Col. Ramanan.

In spite of the LTTEers, particularly its leaders on a heightened state of alert, the Army ambushed Karikalan’s vehicle on 18 October, 2001. The destruction of the vehicle fuelled speculation of Karikalan’s demise, with a section of the media reporting him killed in a special operation. Shortly before the attack on Karikalan’s vehicle, the Army intercepted a radio conversation between Karikalan and his wife, a medical doctor by profession, serving in the Northern Province. “She simply begged him to leave Batticaloa and take refuge in the North to avoid the Army’s deep penetration operations,” a source familiar with LRRP operations told the writer many years ago.

The Army struck again on 26 November, 2001. ‘Major’ Swarnaseelan and ‘Captain’ Devadas were eliminated in the Pulipanjikkal area. It was the last operation before the December 5 General Election.

The UNP terminated the operation. But, the Army revived the strategy after the eruption of hostilities in 2005.

It would be pertinent to mention that hit and run attacks, deep within the LTTE held territory, troubled them to such an extent, they took up the issue with Norway. Fearing a relentless campaign, the LTTE got Norway to include LRRP operations in their negotiations, leading to a one-sided Ceasefire Agreement (CFA) signed in February 2002 by the Wickremesinghe regime. That CFA revealed the existence of a secret Army project to target the LTTE in their own area. The CFA called for termination of LRRP operations.

Three PVWs

Lieutenant J.L.D.S. Wijetunga was the first Navy recipient of the Parama Weera Vibhushanaya (PWV), Sri Lanka’s highest gallantry award given posthumously. Wijetunga, Commanding Officer of the Israeli built Dvora Fast Attack Craft (FAC), maneuvered his vessel to intercept an explosives-laden Sea Tiger suicide boat approaching a troop transport ship off Point Pedro on 30 March, 1996. Wijetunga, in spite of knowing his action was suicidal, went ahead with the risky maneuver that saved the lives of a large contingent of off duty servicemen on their way to Trincomalee from Kankesanthurai (KKS).

The Navy earned its second PWV on 1 November, 2008, off Point Pedro, during the Eelam war IV. A Petty Officer of elite Special Boat Squadron K.G. Shantha rammed an explosives-laden Sea Tiger suicide craft with his Arrow boat (Z-142 ). Shantha and his three SBS colleagues were blasted to smithereens, though their action saved an Inshore Patrol Craft (IPC) carrying a dozen SBS personnel.

Wing Commander T.D.S. Silvapulle received the nation’s highest gallantry award PWV for attacking Sea Tiger boats firing at Army defences south-east of Elephant Pass on 19 December, 1999. Silvapulle, flying a Mi 24 helicopter gunship in adverse weather conditions, regardless of the threat posed by surface-to-air missiles, engaged the enemy craft. Silvapulle compelled the enemy to flee but was hit during the confrontation. His individual act of gallantry was recognized in 2012, four years after the eradication of the LTTE. The then President Mahinda Rajapaksa conferred the PWV at a ceremony held on 19 May, 2012. Maj. Lalith Jayasinghe received his PWV at the same ceremony.

The betrayal of the armed forces in October, 2015, at the Geneva-based Human Rights Council, by the treacherous Sirisena-Wickremesinghe regime, underscored the mentality of those who wielded political power. The calling of gallantry medals ‘pieces of tin’ reminded the country of the pathetic and disgraceful state of affairs.

Midweek Review

Poor, little upper-middle income country

Published

3 days ago

2026/07/8

Sahan Weerasooriya

“Sri Lanka has been ranked among the least happy countries in the latest World Happiness Report 2026…standing alongside Ethiopia”- The Sunday Island March 2026

Sri Lanka was officially declared an Upper-Middle Income country by the World Bank in July 2026, regaining the classification it had in 2019.

On the 30th of June, the IMF delegation meeting the President at the Presidential Secretariat praised the government: “…IMF praised the government’s economic programme and noted that Sri Lanka has made greater progress than many other countries implementing IMF-supported programmes. The delegation commended the government for maintaining macroeconomic stability despite a series of external shocks and for remaining firmly committed to its reform agenda…” (Presidential Media Division, 30 June 2026)

Meanwhile, a UN-backed World Happiness Report 2026 compiled by the Wellbeing Research Centre at the University of Oxford, ranked Sri Lanka 134th out of 147 nations. A daily newspaper which ran the story on the 19th of March 2026, added that the report showed that “Sri Lanka has slipped one place from its 133rd ranking in 2025, now standing alongside Ethiopia. The country also trails behind its South Asian neighbours, with India ranked 116th, Pakistan and Bangladesh positioned significantly higher.”

Good News, Bad News

The Upper-Middle Income classification was declared by the World Bank during the Yahapalana government in July 2019. 6 months later, the Yahapalana government was swept out at elections.

Only 2 years later, in April 2022, the country was declared bankrupt, and by July that year the newly elected President was toppled by a people’s uprising for the first time in the country’s history.

To fill the vacuum, an unlikely combination of an unelected MP from the Opposition who was made President by the Parliament and an unpopular government that had barely survived the uprising, governed the country together. It was massively defeated by the people only 2 years later in 2024, despite ‘stabilising’ the economy.

An Upper-Middle Income status may give the impression of a prosperous people, but prosperous people are not an unhappy people. The World Bank report 2026 (World Bank, Sri Lanka Development Update) notes the anomaly: “the recovery is unfinished and has not translated into widespread improvements in welfare.”

The report adds:

* Real output remains below 2018 levels.

* Although poverty is projected to decline in 2025, it remains double the 2019 levels.

* Vulnerability remains high with an additional 10 percent of the population living just above the poverty line.

* Malnutrition continues to be elevated.

* The labour market recovery is slow with real wages and labor force participation well below 2019 levels.

The World Bank’s Poverty and Equity Brief (October 2025) sheds further light:

* Poverty is projected at 22.3-22.4 percent in 2025 and around 20 percent until 2027 without stronger inclusive growth.

* Real earnings remain below pre-crisis levels.

So, are Top of the Class in the IMF index and almost Bottom of the Class in the Happiness Index related?

As a friend who is a highly-placed economist explained to me, if people are poorer, undernourished, indebted, and insecure after stabilisation, then reserves, inflation, and primary balances alone cannot be relied on to judge the next IMF programme. Sri Lanka needs a national programme whose success metric is household recovery, jobs, nutrition, and productive capacity.

From the praise heaped on the President and this government’s strong leadership by the IMF for their performance thus far, sticking closely to the IMF conditionalities, we can only infer that things for the unhappy citizens will hardly get better as they negotiate the 18th IMF programme.

The AKD administration doesn’t haggle on behalf of the people. They see the rewards of that approach in fiscal consolidation and macroeconomic stability. This however, is not the only kind of stability they have to bear in mind, given recent history.

By the People, But Not for the People?

The new or renewed (from July 2019) ‘Upper-Middle Income’ classification has served to remind people where the government has failed, been weak, as much as where it has been strong and succeeded. The economy in the abstract is better off, but the majority of the people who gave the government a two thirds majority, are much worse off in material reality.

To return to my top economist friend, she explained that Sri Lanka should not reject fiscal discipline, but it must own the design of fiscal adjustment. The country needs a fairer tax mix, better tax administration, public investment discipline, and protection of health, education, nutrition, and climate-resilient infrastructure. Otherwise, fiscal discipline becomes socially brittle and growth-reducing.

The direction she recommended is hardly where the government is heading. The World Bank warns that the on-going reliance on regressive indirect taxes could worsen the poverty outlook, while the primary expenditure ceiling of 13 percent of GDP can constrain public investment and service delivery.

A leading financial daily (6 July) reported that at the CA Sri Lanka’s 5th Annual Economic and Tax Symposium, both the Government’s tax policies and the Inland Revenue Department (IRD) “came under sustained criticism from leading private sector tax professionals”. Gajma & Co. Senior Partner N.R. Gajendran argued that “…higher revenues had come largely from imposing a heavier burden on existing taxpayers rather than widening the tax base.”

He said that “When taxes become excessive and unbearable, and it is not coming from the widening of the base, it is coming from the same taxpayer, it erodes expenditure capabilities, it erodes saving capabilities, and it erodes investment capabilities,” warning that “sustained over-taxation ultimately weakens consumption, investment, and long-term economic growth.”

Sri Lanka has already lost a large number of skilled professionals who migrated in droves in the last two years. Factum reports (April 2026) that the annual departures for foreign employment have hovered above the 310,000 mark. This includes Healthcare Professionals (Doctors, nurses), Academics and Researchers (including 80-90% of State University graduates), Technologists and Engineers.

Will the Lawyers be next? The Island editorial of 6 July 2026 strongly supports the stand that the BASL has taken, (endorsed by the Colombo Law Society, Colombo High Court Lawyers Association, LAWASIA and the Commonwealth Lawyers Association) opposing the government’s effort to move a constitutional amendment to extend the retirement age of judges of the Supreme Court and the Court of Appeal, denouncing political interference in the judiciary and urging the government to avoid a Zimbabwean crisis.

None of this makes for a happy citizen, stability notwithstanding.

By the People, for the Creditors

So, what of all those promises made with such passion to do better than all previous governments since Independence in 1948?

The World Food Programme has this to report:

* Households unable to meet essential food needs increased from 14 percent in 2024 to 20 percent in 2026.

* If price trends continue, another 1.3 million people could be unable to afford essential food needs, including nearly 300,000 urban poor.

* Child nutrition remains worrying: stunting 10.1 percent, wasting 8.6 percent, and underweight 16.1 percent. (WFP, Food Security Under Pressure)

Economists warn that a programme that ‘stabilises’ the economy while households sell assets, cut food, reduce education and health spending, and slide into coping strategies, i.e., de-stabilises the household economy and lives, will not be socially, politically or developmentally sustainable.

Those who care for the people recommend that Sri Lanka’s own programme must place adaptive social protection, nutrition, and livelihoods at the very centre.

The promised re-negotiation of the 17th IMF package to make the necessary economic recovery less taxing (pun intended) for the people, less painful, and more sustainable overall, never happened. The government acted as if it was elected by the People for the Creditors.

We have been warned that Sri Lanka’s shift toward commercial borrowing and ISBs changed the debt-risk profile, with ISBs carrying high interest rates and short maturities. The government’s promised negotiations didn’t resemble anything like what was expected by the people, and went the way of the ISB holders who celebrated the victory in Canary Wharf toasting our President in absentia.

IMF Country Report No 26/111 indicates that even after restructuring, debt sustainability risks remain high. Public debt is projected at around 100.1 percent of GDP in 2026, with central government gross financing needs at 19.8 percent of GDP.

Economists remind us that Sri Lanka’s recent graduation to the Upper Middle-Income classification means that we will have to pay more in debt repayments as per the macro-linked bond of the debt restructuring settlement with the creditors.

IMF 18, going on 19?

Who’d have thought it? In the last 77 years, the most pro-people, pro-poor administration has certainly not been the AKD government. There were much better ones, even during the 30 year war, when policies were more enlightened and served the people; were undertaken with confidence and determination, and some still continue to provide the foreign exchange to pay for subsequent errors of judgment. And with the courage of their convictions and confidence in their capacity to deliver, those leaders didn’t feel the need to postpone any elections.

Stabilisation was an immediate necessity. But my economist friend spoke for us all when she told me “Sri Lanka cannot stabilise its way to prosperity. It should not risk turning emergency discipline into a permanent development model”.

With the current state of play, is that what we are looking at? There is little evidence that this administration has the capacity to design an independent programme, not subject to the whims and fancies of IFIs, but as my friend put it, “our own programme: fiscally responsible, socially protective, production-oriented, climate-resilient, and politically owned. The IMF can support that programme, but it cannot be the programme.”

An unhappy people is surely as much of an indicator of the real health of the economy, as the Gross National Income per capita calculated in US dollars by the World Bank. A Sunday newspaper quoted a young economist, Rehana Thowfeek, co-founder/director at Arutha Research, who says: “There is no point in celebrating becoming an upper-middle-income country while 1 in 4 of our people is in poverty, two out of every 5 Sri Lankans cannot afford a healthy diet and 1 out of 3 of our children under 5 years is malnourished.”

This is not a situation that should be allowed to prevail by an allegedly pro-people government, or indeed any government that has been granted the privilege to govern, through the people’s vote. The planning, the policy choices are all in the hands of the government. Will they choose a better path?

People are not unhappy because they are too mean to acknowledge what a wonderful job this government is doing, and give praise to this administration like the IMF at the Presidential Secretariat. It is because they are in pain, they are suffering, they are hungry, they cannot pay the bills, and they are looking at a future where none of these things are going away, but is set to get much worse, as the government slouches towards its next IMF programme and the next debt repayment.