Features
‘Sinhala Buddhist nationalism vs. liberal civil society’ debate on the left
By DR. DAYAN JAYATILLEKA
For a country with a deep crisis, galloping poverty and a very significant Left (JVP-NPP and FSP), there is a paradoxically thin contribution by the leftwing intelligentsia. This can be contrasted by a cursory glance at the volumes of back issues of the Lanka Guardian which would illustrate the far thicker contribution by leftwing intellectuals in the 1980s (not to mention earlier decades).
Another contrast between today and the 1980s is that there are hardly any debates on the political Left, though the conspicuous Left formations could do them.
Left Debate
Therefore, the current contribution by the left intellectuals has to be greatly valued. I refer (in no particular order) to Kumar David, Ahilan Kadirgamar, Devaka Gunawardena, Uditha Devapriya, Shiran Ilanperuma and Kanishka Gunawardena. I would have included Kusum Wijetilleke, whose contribution is stellar but would qualify more as progressive or ‘left-leaning’ than ‘leftist’ in terms of his concerns and framework.
Kumar David is seniormost and sui generis, Ahilan writes regularly and invaluably on economics. Kanishka writes all too infrequently.
This leaves the troika of Devaka-Uditha-Shiran to debate political issues from a left perspective. Despite their palpable intelligence, the fact that you don’t need the fingers of even one hand to count these left intellectuals who write for publication in English is a sad state of affairs, given the volume of thinking-through the Left needs to do and is not being done.
Over several weeks Devaka, Shiran and Uditha have been engaged in a most important debate over a cluster of related issues. These include Sinhala Buddhist nationalism, liberal civil society and anti-imperialism.
Each writer has tried to grapple with each of these issues but running like a subterranean stream beneath it all is a debate, more implicit than explicit, on a progressive political perspective and left strategy.
I am not saying that the attempt of each of these writers to come to grips with each of these issues is but a screen for a polemic on strategy. I am saying that these intrinsically valuable explorations of each subject and the attempt to construct a framework for oneself and others, also has an important dimension of political strategy and therefore an enhanced value.
I may be engaged in oversimplification or simply in error, but it seems to me that the underlying question is: “which is more reactionary, Sinhala Buddhist nationalism or liberal civil society, and how do – how should – each of these phenomena figure in an anti-imperialist politics?”
The question seems to constitute an intractable conundrum, but perhaps that because of the way it is looked at.
Dialectical-Historical Method
To my mind, the Gordian Knot can be cut by a what Georg Lukacs calls the ‘dialectical-historical’ method.
The dialectical part would consist of an acknowledgement that none of these phenomena are monolithic and unearthing the essential contradiction within each phenomenon.
The historical part would be to figure out which aspect of the contradictory character of the phenomenon under discussion comes—or had come– to the forefront and which had receded into a secondary place, at which period of history and, upon closer focus, at which moment and in which situation.
In short there is no simple answer. The issue is intrinsically complex and problematic. The phenomena are also dynamic, not static, and must be viewed as such. The question must be viewed concretely. ‘Sinhala Buddhist nationalism’ when and in relation to what? Likewise, ‘liberal civil society’. This is true of that holy of holies, ‘anti-imperialism’ as well.
Slavoj Zizek was fond of repeating a humorous yet deadly serious reply by Stalin to the journalist who asked him, which is worse, the right deviation or the left deviation. Stalin replied “they are both worse”. There are times, the same answer may be true with regard to Sinhala Buddhist nationalism and liberal civil society. They are both worse.
For his part, Samir Amin was also fond of quoting a line from Stalin, from Foundations of Leninism, where he pointed out that the intrinsically reactionary ideology of a movement or personality may be less important than the role he/she/it plays in the anti-imperialist struggle. “That is why the Emir of Afghanistan is more progressive than the British Labour party” quipped Stalin, but in all seriousness.
It really depends on the larger context; on what else is happening. The framework of the debate should be widened, instead of assuming an essential, unchanging, monolithic character of any phenomenon—and issuing from that, the possibility of formulating an answer that is correct in any absolute sense.
1956 and Sinhala Nationalism
Let me conclude with two personal reference points. Firstly, my father Mervyn de Silva’s own grappling with the phenomena of SWRD Bandaranaike, Sinhala nationalism, 1956 and all that. SWRD had thrust him into the study of international affairs in his late 20s. Mervyn turned 30 the year SWRD was assassinated.
“Perhaps in the absence of a truly national and unifying pre-independence movement, Ceylonese nationalism, denied a natural birth, acquired mongrel features with the departure of the foreign ruler. Inasmuch as it was against foreign domination and foreign symbols, this nationalism historically speaking, was normal. But when it focused on the Tamil minority, a community identified as the favoured child of colonial policies, it was racist.”
(‘April Anniversaries’, Teilhard de Chardin lecture, Lanka Guardian April 1981)
Mervyn was not a Marxist dialectician but a literary critic with an advanced sensibility, even as a youth, according to Godfrey Gunatilleke. The lesson is that what is most important is not to rush to judgment but to wrestle with and comprehend.
Neo-Fascism and Nationalism
Secondly, here is an extended quote from something I wrote on Sinhala nationalism.
“…In 1985 the World Festival of Youth and Students was addressed by two old time revolutionary heroes. One was Miguel Marmol, a leader of the 1933 communist uprising in El Salvador, led by the iconic Farabundo Marti. The other was Kurt Julius Goldstein, German Jewish Communist, veteran of the Spanish Civil War, survivor of Auschwitz and Buchenwald, as well as the notorious ‘Death March’, and the head of the World Federation of Anti-Fascist Resistance Fighters. My extended conversation with Goldstein was two years after July ’83 and I asked him what the main lessons were that he drew from his experiences and those of his heroic comrades. I asked him the main mistakes the antifascists of the 1930s made, the mistakes that he would not repeat if he were put on a time machine. I recorded his answer in the Lanka Guardian of that time.
He said that the biggest error the Left made was to confuse nationalism, chauvinism and fascism: “we should have united with nationalism, even chauvinism, to fight fascism; instead of which we treated them as all the same”. He said– and I published it at the time– that they, the Left of that day, confused nationalism, populism and chauvinism with fascism, and that they should have differentiated between these and fascism, adopting a strategy of uniting or working with all those diverse (even unsavory) elements of an anti-status quo orientation who could be united, neutralizing those who could not, and identifying, isolating and targeting the fascists.
He said the Left was insensitive to the grievances of those misguided social forces and did not know how to approach them– which opened the space for fascist appeals to resonate and monopolize. I believe the same mistakes should not be repeated today. One must not fail to grapple with, and adopt a new approach, to the phenomena of nationalism and patriotism, including Sinhala nationalism and patriotism.
…Sinhala-Buddhism as such is too old, rooted, broad and organic to be frontally confronted and ruptured with. Instead, it must be externally contained and countervailed; its plasticity recognized; it must be internally reworked, re-calibrated, re-set and re-assembled so as to fairly and justly accommodate multi-ethnicity, multi-religiosity, multilingualism and multiculturalism, i.e., pluralism. The gap between the interests of the Sinhalese, including the Sinhala Buddhists, and the extreme, sectarian versions of Sinhala Buddhism, must be exposed, highlighted and utilized to combat the latter…
…Sinhala fascism cannot be defeated by frontally opposing Sinhala Buddhism or Sinhala nationalism as such. Nor can it be defeated outside of a national-democratic strategy to build a united Sri Lankan nation and state, resisting external interventionism and Tamil secessionism. This means a patriotic, popular-democratic platform, but may well require the adoption of a populist and patriotic one which includes a nationalist plank…” (How To & How Not To Fight Future Fascism – Colombo Telegraph)
Operative Implications and Conclusions
I’m not saying I’d draw the same conclusion today or phrase it in exactly the same way, but as the Ranil regime hardens into an election-killing ‘dependent authoritarianism’ or even ‘dependent neo-fascism’, I do want to share what Kurt Julius Goldstein told me and what I made of it. I hope it helps the current discussion among young Left intellectuals.
None of this should this be read as any kind of defence of the Uttara Lanka bloc in which the social chauvinists, xenophobes and conspiracy theorists are the head not the tail (the latter is composed of genuinely left parties).
The Uttara Lanka leadership’s indictment of the Aragalaya as an imperialist plot is wildly lunatic as it would have been had Lenin denounced the abortive 1905 revolution as reactionary because the triggering event was a massacre of a procession led by Father Gapon (in fact Lenin wrote warmly about him and militantly intervened in support of the ensuing 1905 armed uprising), or worse still, the Russian Revolution of 1917 is classified a ‘Colour Revolution’ because Lenin arrived at the Finland station on a sealed train provided by the German imperialists who were at war with Russia!
Reason, universality and modernity must be the philosophical base (but exceptionally, not perhaps the exclusive component) of any values and ideology that lead and guide a progressive bloc.
I would only suggest that debates among left intellectuals be informed by the spirit of intervention in the concrete conjuncture and aimed at impacting the practice of the actually existing Left(s)— NPP-JVP, FSP-IUSF and CPSL and DLF. What’s missing in the current debates is the operative bottom-line, however provisional.
Features
Trump’s Venezuela gamble: Why markets yawned while the world order trembled
The world’s most powerful military swoops into Venezuela, in the dead of night, captures a sitting President, and spirits him away to face drug trafficking charges in New York. The entire operation, complete with at least 40 casualties, was announced by President Trump as ‘extraordinary’ and ‘brilliant.’ You’d think global financial markets would panic. Oil prices would spike. Stock markets would crash. Instead, something strange happened: almost nothing.
Oil prices barely budged, rising less than 2% before settling back. Stock markets actually rallied. The US dollar remained steady. It was as if the world’s financial markets collectively shrugged at what might be the most brazen American military intervention since the 1989 invasion of Panama.
But beneath this calm surface, something far more significant is unfolding, a fundamental reshaping of global power dynamics that could define the next several decades. The story of Trump’s Venezuela intervention isn’t really about Venezuela at all. It’s about oil, money, China, and the slow-motion collapse of the international order we’ve lived under since World War II. (Figure 1)

The Oil Paradox
Venezuela sits on the world’s largest proven oil reserves, more than Saudi Arabia, more than Russia. We’re talking about 303 billion barrels. This should be one of the wealthiest nations on Earth. Instead, it’s an economic catastrophe. Venezuela’s oil production has collapsed from 3.5 million barrels per day in the late 1990s to less than one million today, barely 1% of global supply (Figure 1). Years of corruption, mismanagement, and US sanctions have turned treasure into rubble. The infrastructure is so degraded that even if you handed the country to ExxonMobil tomorrow, it would take a decade and hundreds of billions of dollars to fix.
This explains why oil markets barely reacted. Traders looked at Venezuela’s production numbers and basically said: “What’s there to disrupt?” Meanwhile, the world is drowning in oil. The global market has a surplus of nearly four million barrels per day. American production alone hit record levels above 13.8 million barrels daily. Venezuela’s contribution simply doesn’t move the needle anymore (Figure 1).
But here’s where it gets interesting. Trump isn’t just removing a dictator. He’s explicitly taking control of Venezuela’s oil. In his own words, the country will “turn over” 30 to 50 million barrels, with proceeds controlled by him personally “to ensure it is used to benefit the people of Venezuela and the United States.” American oil companies, he promised, would “spend billions of dollars” to rebuild the infrastructure.
This isn’t subtle. One energy policy expert put it bluntly: “Trump’s focus on Venezuelan oil grants credence to those who argue that US foreign policy has always been about resource extraction.”
The Real Winners: Defence and Energy
While oil markets stayed calm, defence stocks went wild. BAE Systems jumped 4.4%, Germany’s Rheinmetall surged 6.1%. These companies see what others might miss, this isn’t a one-off. If Trump launches military operations to remove leaders he doesn’t like, there will be more.
Energy stocks told a similar story. Chevron, the only U.S. oil major currently authorised to operate in Venezuela, surged 10% in pre-market trading. ExxonMobil, ConocoPhillips, and oil services companies posted solid gains. Investors are betting on lucrative reconstruction contracts. Think Iraq after 2003, but potentially bigger.
The catch? History suggests they might be overly optimistic. Iraq’s oil sector was supposed to bounce right back after Saddam Hussein fell. Twenty years later, it still hasn’t reached its potential. Afghanistan received hundreds of billions in reconstruction spending, most of which disappeared. Venezuela shares the same warning signs: destroyed infrastructure, unclear property rights, volatile security, and deep social divisions.
China’s Venezuela Problem
Here’s where the story gets geopolitically explosive. China has loaned Venezuela over $60 billion, since 2007, making Venezuela China’s biggest debtor in Latin America. How was Venezuela supposed to pay this back? With oil. About 80% of Venezuelan oil exports were going to China, often at discounted rates, to service this debt.
Now Trump controls those oil flows. Venezuelan oil will now go “through legitimate and authorised channels consistent with US law.” Translation: China’s oil supply just got cut off, and good luck getting repaid on those $60 billion in loans.
This isn’t just about one country’s debt. It’s a demonstration of American power that China cannot match. Despite decades of economic investment and diplomatic support, China couldn’t prevent the United States from taking over. For other countries considering Chinese loans and partnerships, the lesson is clear: when push comes to shove, Beijing can’t protect you from Washington.
But there’s a darker flip side. Every time the United States weaponizes the dollar system, using control over oil sales, bank transactions, and trade flows as a weapon, it gives countries like China more reason to build alternatives. China has been developing its own international payment system for years. Each American strong-arm tactic makes that project look smarter to countries that fear they might be next.
The Rules Are for Little People
Perhaps the most significant aspect of this episode isn’t economic, it’s legal and political. The United States launched a military operation, captured a President, and announced it would “run” that country indefinitely. There was no United Nations authorisation. No congressional vote. No meaningful consultation with allies.
The UK’s Prime Minister emphasised “international law” while waiting for details. European leaders expressed discomfort. Latin American countries split along ideological lines, with Colombia’s President comparing Trump to Hitler. But nobody actually did anything. Russia and China condemned the action as illegal but couldn’t, or wouldn’t, help. The UN Security Council didn’t even meet, because everyone knows the US would just veto any resolution.
This is what scholars call the erosion of the “rules-based international order.” For decades after World War II, there was at least a pretense that international law mattered, that sovereignty meant something. Powerful nations bent those rules when convenient, but they tried to maintain appearances.
Trump isn’t even pretending. And that creates a problem: if the United States doesn’t follow international law, why should Russia in Ukraine? Why should China regarding Taiwan? Why should anyone?
What About the Venezuelan People?
Lost in all the analysis are the actual people of Venezuela. They’ve suffered immensely. Inflation is 682%, the highest in the world. Nearly eight million Venezuelans have fled. Those who remain often work multiple jobs just to survive, and their cupboards are still bare. The monthly minimum wage is literally 40 cents.
Many Venezuelans welcomed Maduro’s removal. He was a brutal dictator whose catastrophic policies destroyed the country. But they’re deeply uncertain about what comes next. As one Caracas resident put it: “What we don’t know is whether the change is for better or for worse. We’re in a state of uncertainty.”
Trump’s explicit focus on oil control, his decision to work with Maduro’s own Vice President, rather than democratic opposition leaders, and his promise that American companies will “spend billions”, all of this raises uncomfortable questions. Is this about helping Venezuelans, or helping American oil companies?
The Bigger Picture
Financial markets reacted calmly because the immediate economic impacts are limited. Venezuela’s oil production is already tiny. The country’s bonds were already in default. The direct market effects are manageable. But markets might miss the forest for the trees.
This intervention represents something bigger: a fundamental shift in how powerful nations behave. The post-Cold War era, with its optimistic talk of international cooperation and rules-based order, was definitively over. We’re entering a new age of imperial power politics.
In this new world, military force is back on the table. Economic leverage will be used more aggressively. Alliance relationships will become more transactional. Countries will increasingly have to choose sides between competing power blocs, because the middle ground is disappearing.
The United States might win in the short term, seizing control of Venezuela’s oil, demonstrating military reach, showing China the limits of its influence. But the long-term consequences remain uncertain. Every country watching is drawing conclusions about what it means for them. Some will decide they need to align more closely with Washington to stay safe. Others will conclude they need to build alternatives to American-dominated systems to stay independent.
History will judge whether Trump’s Venezuela gambit was brilliant strategy or reckless overreach. What we can say now is that the comfortable assumptions of the past three decades, that might not be right, that international law matters, that economic interdependence prevents conflict, no longer hold.
Financial markets may have yawned at Venezuela. But they might want to wake up. The world just changed, and the bill for that change hasn’t come due yet. When it does, it won’t be measured in oil barrels or bond prices. It will be measured in the kind of world we all have to live in, and whether it’s more stable and prosperous, or more dangerous and divided.
That’s a question worth losing sleep over.
(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe. The views and opinions expressed in this article are personal.)
Features
Living among psychopaths
Bob (not his real name) who worked in a large business organisation was full of new ideas. He went out of his way to help his colleagues in difficulties. His work attracted the attention of his superiors and they gave him a free hand to do his work. After some time, Bob started harassing his female colleagues. He used to knock against them in order to kick up a row. Soon he became a nuisance to the entire staff. When the female colleagues made a complaint to the management a disciplinary inquiry was conducted. Bob put up a weak defence saying that he had no intention to cause any harm to the females on the staff. However, he was found guilty of harassing the female colleagues. Accordingly his services were terminated.
Those who conducted the disciplinary inquiry concluded that Bob was a psychopath. According to psychologists, a psychopath is a person who has a serious and permanent mental illness that makes him behave in a violent or criminal way. Psychologists believe that one per cent of the people are psychopaths who have no conscience. You may have come across such people in films and novels. The film The Silence of the Lambs portrayed a serial killer who enjoyed tormenting his innocent victims. Apart from such fictional characters, there are many psychopaths in big and small organisations and in society as well. In a reported case Dr Ahmad Suradji admitted to killing more than 40 innocent women and girls. There is something fascinating and also chilling about such people.
People without a conscience are not a new breed. Even ancient Greek philosophers spoke of ‘men without moral reason.’ Later medical professionals said people without conscience were suffering from moral insanity. However, all serial killers and rapists are not psychopaths. Sometimes a man would kill another person under grave and sudden provocation. If you see your wife sleeping with another man, you will kill one or both of them. A world-renowned psychopathy authority Dr Robert Hare says, “Psychopaths can be found everywhere in society.” He developed a method to define and diagnose psychopathy. Today it is used as the international gold standard for the assessment of psychopathy.
No conscience
According to modern research, even normal people are likely to commit murder or rape in certain circumstances. However, unlike normal people, psychopaths have no conscience when they commit serious crimes. In fact, they tend to enjoy such brutal activities. There is no general consensus whether there are degrees of psychopathy. According to Harvard University Professor Martha Stout, conscience is like a left arm, either you have one or you don’t. Anyway psychopathy may exist in degrees varying from very mild to severe. If you feel remorse after committing a crime, you are not a psychopath. Generally psychopaths are indifferent to, or even enjoy, the torment they cause to others.
In modern society it is very difficult to identify psychopaths because most of them are good workers. They also show signs of empathy and know how to win friends and influence people. The sheen may rub off at any given moment. They know how to get away with what they do. What they are really doing is sizing up their prey. Sometimes a person may become a psychopath when he does not get parental love. Those who live alone are also likely to end up as psychopaths.
Recent studies show that genetics matters in producing a psychopath. Adele Forth, a psychology professor at Carleton University in Canada, says callousness is at least partly inherited. Some psychopaths torture innocent people for the thrill of doing so. Even cruelty to animals is an act indulged in by psychopaths. You have to be aware of the fact that there are people without conscience in society. Sometimes, with patience, you might be able to change their behaviour. But on most occasions they tend to stay that way forever.
Charming people
We still do not know whether science has developed an antidote to psychopathy. Therefore remember that you might meet a psychopath at some point in your life. For now, beware of charming people who seem to be more interesting than others. Sometimes they look charismatic and sexy. Be wary of people who flatter you excessively. The more you get to know a psychopath, the more you will understand their motives. They are capable of telling you white lies about their age, education, profession or wealth. Psychopaths enjoy dramatic lying for its own sake. If your alarm bells ring, keep away from them.
According to the Psychiatric Diagnostic Manual, the behaviour of a psychopath is termed as antisocial personality disorder. Today it is also known as sociopath. No matter the name, its hallmarks are deceit and a reckless disregard for others. A psychopath’s consistent irresponsibility begets no remorse – only indifference to the emotional pain others may suffer. For a psychopath other people are always ‘things’ to be duped, used and discarded.
Psychopathy, the incapacity to feel empathy or compassion of any sort or the least twinge of conscience, is one of the more perplexing of emotional defects. The heart of the psychopath’s coldness seems to lie in their inability to make anything more than the shallowest of emotional connections.
Absence of empathy is found in husbands who beat up their wives or threaten them with violence. Such men are far more likely to be violent outside the marriage as well. They get into bar fights and battling with co-workers. The danger is that psychopaths lack concern about future punishment for what they do. As they themselves do not feel fear, they have no empathy or compassion for the fear and pain of their victims.
karunaratners@gmail.com
By R.S. Karunaratne
Features
Rebuilding the country requires consultation
A positive feature of the government that is emerging is its responsiveness to public opinion. The manner in which it has been responding to the furore over the Grade 6 English Reader, in which a weblink to a gay dating site was inserted, has been constructive. Government leaders have taken pains to explain the mishap and reassure everyone concerned that it was not meant to be there and would be removed. They have been meeting religious prelates, educationists and community leaders. In a context where public trust in institutions has been badly eroded over many years, such responsiveness matters. It signals that the government sees itself as accountable to society, including to parents, teachers, and those concerned about the values transmitted through the school system.
This incident also appears to have strengthened unity within the government. The attempt by some opposition politicians and gender misogynists to pin responsibility for this lapse on Prime Minister Dr Harini Amarasuriya, who is also the Minister of Education, has prompted other senior members of the government to come to her defence. This is contrary to speculation that the powerful JVP component of the government is unhappy with the prime minister. More importantly, it demonstrates an understanding within the government that individual ministers should not be scapegoated for systemic shortcomings. Effective governance depends on collective responsibility and solidarity within the leadership, especially during moments of public controversy.
The continuing important role of the prime minister in the government is evident in her meetings with international dignitaries and also in addressing the general public. Last week she chaired the inaugural meeting of the Presidential Task Force to Rebuild Sri Lanka in the aftermath of Cyclone Ditwah. The composition of the task force once again reflects the responsiveness of the government to public opinion. Unlike previous mechanisms set up by governments, which were either all male or without ethnic minority representation, this one includes both, and also includes civil society representation. Decision-making bodies in which there is diversity are more likely to command public legitimacy.
Task Force
The Presidential Task Force to Rebuild Sri Lanka overlooks eight committees to manage different aspects of the recovery, each headed by a sector minister. These committees will focus on Needs Assessment, Restoration of Public Infrastructure, Housing, Local Economies and Livelihoods, Social Infrastructure, Finance and Funding, Data and Information Systems, and Public Communication. This structure appears comprehensive and well designed. However, experience from post-disaster reconstruction in countries such as Indonesia and Sri Lanka after the 2004 tsunami suggests that institutional design alone does not guarantee success. What matters equally is how far these committees engage with those on the ground and remain open to feedback that may complicate, slow down, or even challenge initial plans.
An option that the task force might wish to consider is to develop a linkage with civil society groups with expertise in the areas that the task force is expected to work. The CSO Collective for Emergency Relief has set up several committees that could be linked to the committees supervised by the task force. Such linkages would not weaken the government’s authority but strengthen it by grounding policy in lived realities. Recent findings emphasise the idea of “co-production”, where state and society jointly shape solutions in which sustainable outcomes often emerge when communities are treated not as passive beneficiaries but as partners in problem-solving.
Cyclone Ditwah destroyed more than physical infrastructure. It also destroyed communities. Some were swallowed by landslides and floods, while many others will need to be moved from their homes as they live in areas vulnerable to future disasters. The trauma of displacement is not merely material but social and psychological. Moving communities to new locations requires careful planning. It is not simply a matter of providing people with houses. They need to be relocated to locations and in a manner that permits communities to live together and to have livelihoods. This will require consultation with those who are displaced. Post-disaster evaluations have acknowledged that relocation schemes imposed without community consent often fail, leading to abandonment of new settlements or the emergence of new forms of marginalisation. Even today, abandoned tsunami housing is to be seen in various places that were affected by the 2004 tsunami.
Malaiyaha Tamils
The large-scale reconstruction that needs to take place in parts of the country most severely affected by Cyclone Ditwah also brings an opportunity to deal with the special problems of the Malaiyaha Tamil population. These are people of recent Indian origin who were unjustly treated at the time of Independence and denied rights of citizenship such as land ownership and the vote. This has been a festering problem and a blot on the conscience of the country. The need to resettle people living in those parts of the hill country which are vulnerable to landslides is an opportunity to do justice by the Malaiyaha Tamil community. Technocratic solutions such as high-rise apartments or English-style townhouses that have or are being contemplated may be cost-effective, but may also be culturally inappropriate and socially disruptive. The task is not simply to build houses but to rebuild communities.
The resettlement of people who have lost their homes and communities requires consultation with them. In the same manner, the education reform programme, of which the textbook controversy is only a small part, too needs to be discussed with concerned stakeholders including school teachers and university faculty. Opening up for discussion does not mean giving up one’s own position or values. Rather, it means recognising that better solutions emerge when different perspectives are heard and negotiated. Consultation takes time and can be frustrating, particularly in contexts of crisis where pressure for quick results is intense. However, solutions developed with stakeholder participation are more resilient and less costly in the long run.
Rebuilding after Cyclone Ditwah, addressing historical injustices faced by the Malaiyaha Tamil community, advancing education reform, changing the electoral system to hold provincial elections without further delay and other challenges facing the government, including national reconciliation, all require dialogue across differences and patience with disagreement. Opening up for discussion is not to give up on one’s own position or values, but to listen, to learn, and to arrive at solutions that have wider acceptance. Consultation needs to be treated as an investment in sustainability and legitimacy and not as an obstacle to rapid decisionmaking. Addressing the problems together, especially engagement with affected parties and those who work with them, offers the best chance of rebuilding not only physical infrastructure but also trust between the government and people in the year ahead.
by Jehan Perera
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