Features

Travel and exploration in the jungles, coast and Kataragama

Published

3 years ago

2023/02/26

Thilina Walpola

By Douglas B. Ranasinghe

excerpted from from the authorized biography of Thilo Hoffmann

Soon after their marriage, Thilo and Mae began to make extensive journeys through the country, during weekends and holidays. Once, on one of their first, they found themselves at Arugam Bay late in the afternoon. The old resthouse on the dunes consisted of a small trellised veranda, a dining room beyond that, two bedrooms, kitchen and staff quarters. It was already occupied. However, the resthouse keeper and the occupants graciously allowed the Hoffmanns to put up for the night on the veranda.

Before dusk, they went for a drive towards Komari. On their return, a fine male leopard crossed the road just ahead of the car. It was Mae’s first. Back at the resthouse, lit by cosy kerosene lamps, she recounted the episode to their new acquaintances, who were four Sri Lankan hunters, probably planters as Thilo now surmises. After she had finished, one of them in turn, told of an experience with a leopard. During this lengthy and enthusiastic account Thilo absent-mindedly asked – so his wife used to recall – three times: “Was it a bear?”

After the third time Mae lost her temper and upbraided him severely. Since that time, throughout their lives, whenever his attention began to wane she would say: “Was it a bear?”

In their younger years Mae used to join Thilo in almost all his travels in the island. He recalls:

“She had great endurance and stamina. Despite her rather fragile physique she would outwalk me. Together we faced many hardships without any complaints from her, such as tick bites galore, and leeches in wet areas and remote jungle tanks.

He continues:

“Three times I came down with malaria and once with a nasty hepatitis attack. During a memorable three-day walk along the Kala Oya I became infected with amoebiasis, which months later confined me to hospital for one month whilst undergoing emetine treatment. With my friend Marcel Roth (who was then chef at the GFH) I did the 25 mile trek along the left bank through thick riverine jungle, never stepping on the other side of the river which was the Wilpattu National Park.

“We slept on sandy patches, one night in close proximity to a herd of elephants whom we heard throughout. The two of us scrupulously boils the water we drank except once when thirst overpowered our good sense. That is how we contracted amoebiasis. Marcel, as a result, nearly died of a cyst in the liver some time later. We found my Land Rover in an open field about two miles east of Elavankulam, where my appu Velu had it left three days earlier. This was well before the large Rajanganaya reservoir was built further up-river (or the ill-conceived Inginimitiya tank, both areas then teeming with elephants).”

Mae was not only the accountant in the family (see Chapter I) but also the photographer and movie-maker. In 1951 Thilo’s parents, on their first visit to the couple, brought them an American-made Bell and Howell movie camera as a present. Mae and Thilo’s involvement in photography is described in the next Chapter. In 1967, for his 45th birthday, she gave him a fine pair of binoculars, which she could barely afford. It thereafter accompanied him wherever he went.

Dr and Mrs Hoffmann on that visit together with their son and daughter-in-law visited the ruined cities, Kandy and Horton Plains, which was then accessible by car only via Diyagama East Estate off Agarapatana. Over the years both Thilo’s and Mae’s parents visited Ceylon, later Sri Lanka, several times.

So did their brothers and sisters and, later, nephews. They all got to know the island quite well and appreciate its attractions.Memorable incidents were many across the years. A few of these to do with nature and travel are found across this book; two others ‘off beat’ are recounted here.

One day at Kinellan Estate, Ella the Hoffmanns Jr. and Sr. were sitting down to lunch with the Superintendent and his wife in the open veranda. From the ceiling fell a thin stream of liquid on to the plate before Thilo’s father. The food on the table was ruined. The culprit was one of a family of ‘polecats’ (Indian palm civets) which had their home in the roof!

In another of Thilo’s stories, the local fauna again turned on them:

“We were on our way to Arugam Bay where in the dunes the Boyd-Mosses had a romantic abode made mostly of remnants from a demolished tea factory. At that time Durban Boyd-Moss was the superintendent of Baurs’ Chelsea Estate.

“While driving past Tirukkovil my wife spotted a bull being tormented by two men who threw chunks of road ‘metal’ (stone) at it from a heap on the roadside. The bull’s head was tied down to one of its front legs and it was lying on the ground.

“As I was supposed to do something about this, I got down from the car, shouted at the miscreants, took an open pocket-knife to cut the rope, and slowly approached the lying bull from front, making appropriate calming noises. When I touched its head the bull jumped up and charged into my lower legs. I flew up in the air and somersaulted, still holding the open knife. On coming down I lost for a moment all sense of orientation. Then I ran blindly right into a deep wide drain. Here I lay with the bull butting me continuously.

“My brother, a strong man, eventually managed to pull it off me by its loose tethering rope. It then went for the other two men. They ran across the dry paddy fields, leaping over the bunds like in a steeplechase. It was first shock, then great fun for all, except for the bruises and bleeding abrasions, and my brother’s rope burns on legs and arms which became infected and took a long time to heal.”

Milo and Mae travelled for a variety of interests. There was a total eclipse of the sun in June 1955. He took a half-day’s leave and drove with her to Tabbowa.

They waited on the bund of the tank. Around noon, as ‘night’ fell rapidly the singing of birds and the chirping of cicadas ceased. Mimosa plants folded up their leaves, birds were roosting, total silence reigned and the air became chilly. The sun had disappeared behind the moon which was outlined by faint light around its edges. The wonder did not last long, ‘dawn’ broke quickly, and soon the world around was normal again.

A similar, later incident illustrates the conditions in those decades:

“One memorable night, in March 1978, on the southern shore of the Jaffna Lagoon we witnessed the total eclipse of the full moon lying on our camp beds. As we had been en route for some days, we were unaware of the event, and wondered whether we had had one too many!

“This casual and easy way of passing a night outdoors was then possible as there were fewer people, less violence and more jungles. I never experienced the slightest apprehension of danger, be it from humans, or wild animals. I never carried a weapon on these occasions (even in the days when this was permitted). The attitude of the people, especially of the rural population, towards foreigners was then generally friendly and trusting.

“In our travels through the island, we often used to camp overnight at any suitable spot along the route, selected at random. We did not use tents, but just unfolded camp beds, made a fire for cooking and slept under the open sky — all in the dry zone where the weather is predictable. Rivers and tanks offered fine opportunities for bathing and washing. When we stayed longer in one place we used a heavy tarpaulin from one of Baurs’ open lorries. It was stretched over a rope strung between two trees. At one end it reached the ground and, with a trench dug there, gave excellent spacious shelter even in bad weather.

“Places where I remember camping are Kokkilai, Kuchchaveli, the Parangi Aru, the Modaragam Aru, Mail Villu (then in Wilpattu West Sanctuary), Kala Oya, along the road from Puttalam to Anuradhapura (then all in jungle), on the Kumbukkan Oya, Potana, off Galge, at Mullegama, Maha Oya, Inginiyagala and Koddiyar Bay.”

In the earlier decades of the twentieth century, John Still described the northern dry-zone jungles as “the great plains that are now so empty of men”. This is how Thilo first saw them. When he arrived in Ceylon the island had just over six million inhabitants; today there are more than three times that.

For half a century Thilo and Mae, and after her death then he, would continue travelling and exploring all parts of the island, unique in character and variety, including unspoilt and beautiful areas unknown to most Sri Lankans then and now. The knowledge and experience he gained of the country in this way would form the basis for his work in conservation.

Kataratgama

Thilo records his memories of a famous place, and his thoughts on its transformation:

“I remember vividly an early occasion when my wife and I decided to visit Kataragama for the first time, to watch the annual fire-walking ceremony. This was in 1949, when the event fell on a weekend. I took half-a-day’s leave, as we worked on Saturdays.

“We drove in our open MG to Tissamaharama, where we arrived shortly after noon. From there we walked because during the festival season vehicles were prohibited on the dirt track which led to the holy shrine in the jungle. This kept away idle thrill-seekers, as only genuine pilgrims and serious observers like us undertook the tough 17 km long walk in great heat.

“Only some years later was a jeep track provided via Yodawewa and Katagamuwa, opening the floodgates to sightseers. Today there is a motorable highway. Kataragama has lost its mystic charm and changed beyond recognition. We reached our destination by early evening. Across the Menik Ganga was only a narrow hanging footbridge. There were no pilgrim rests or any other places at which to stay.

“Until late in the night we watched the fascinating scenes and events, moving amongst a multitude of mostly Hindu but also many Buddhist pilgrims. The scenes at the river, the peraheras with one elephant carrying a symbol of God Kataragama (Skanda) to the Valliamma Shrine and back, the devotees with small silver spears stuck through cheeks and tongue and on breast and arms, the kavadi bearers walking on sandals of nails, people rolling on the ground around the main temple, the pujas, the offerings of flowers and fruit, the frenzy and ecstasy in the smoke-filled dimly lit temple itself, with the deafening noise of drums, conch, flute and bells, the smells of burning joss-sticks, incense, camphor and coconut oil and of sweating humanity: these are indelible in my memory, as is the image of a man and a woman who frantically tried to place burning lumps of camphor on their tongues, picking them up with bare fingers from bowls filled with holy ash. All these acts are in fulfillment of vows in penance.

“We watched and moved amongst the crowds till about midnight, when we tried to get some rest at the foot of a large tree. We had brought with us neither food nor drink, and, of course, none were on sale.

The fire-walking was said to start at 3 a.m. on Sunday morning. Hours earlier the fire had been lit, so that when the time came there was a deep bed of red hot embers, left from burning entire logs. Soon people began to assemble around the fire in a wide circle sitting on the ground. We were assigned places right in front. The heat was great and several times we had to move backwards. Preparations continued for quite a while yet, including those of the fire-walking devotees who were kept in a separate abode nearby. My wife and I were the only white people present.

“By about 4 a.m. all was ready, and the first barefoot devotee walked across the bed of embers which was about 35 feet long and six feet wide. Attendants saw to it that all proceeded in an orderly fashion and that the embers were not unduly disturbed. One after another the walkers were sent through the embers, some marching slowly and deliberately, others in a hurry, nearly running, and some quite obviously in a trance. One stumbled and embers were sprayed in all directions. There were about 20 participants and if I remember correctly one or two were women. No burns were reported, and all went well. (Some years later a misguided Christian priest tried it and burned his feet badly.)

“When it was all over daylight began tentatively to break. Exhausted as we were, we began the return walk, another 17 km to Tissa, together with hundreds of pilgrims. I remember a Tamil man who walked ahead of us for some time with his little daughter of perhaps five or six years chanting a religious verse which ended with “Haro hara”, when the girl’s clear silvery voice chimed in. For us this was an enchanting episode.

“A beautiful but hot day was coming up as we trekked along the foot of Vedahitikanda hill. We were dead tired, and my wife almost had to drag me over the last kilometres to our car, which we had left near the Tissa resthouse. For an hour or two we slept in the car, and then I drove all the way back to Colombo. That night we slept like logs, a memorable experience behind us, one of so many similar ones in our long lives ahead.”

“Kataragama was then a truly sylvan shrine with only a few ancient temples and other buildings, a mosque, the Basnayaka’s and the GA’s residences and a row of seasonal shops (’boutiques’), all in a garden of trees. During most of the year the area was left in solitude for wildlife to roam – elephants, sambhur, spotted deer, leopard and bear.

“Today we have a modern ‘Holy City’ in its place with many unnecessary concrete ’embellishments’, lamp-posts, hotels, pilgrim rests, bridges and tarred roads. The avenue between the two main temples is fringed with exotic Tabebuia trees. The whole area now is a great commercial enterprise.

In later years we used to meet Swami Gowripala (Herr Schon-feldt) there and also Kalki Swami (Mike Wilson).”

Lost to modernity

Thilo continues:

“The Ven. Bhikkhu Sumedha, a long-time friend who had grown up in Switzerland, spent his early hermit years as a Buddhist monk at Situlpauwa and at the top of Vedahitikanda. He later obtained higher ordination, and died in Kandy in 2006. On his occasional visits to Colombo, dana was regularly offered at our house.

“Situlpauwa was then a jungle-covered site with only an occasional hermit monk in residence, and wildlife roaming freely through it. Today, as a result of restoration and development, the jungle has given way to concrete, electric lights, noise and commerce.”

During his time in Sri Lanka Thilo has been dismayed to witness such change, in diverse ways, at countless holy and historical places. He adds one example:

“We may perhaps record two different alterations at the famous Koneswaram Temple, on Swami Rock at Trincomalee. The entire temple has been ‘restored’ and renovated, covering under cement and plaster and layers of glossy new paint all traces of its ancient history.

“It is also the site of an act of vandalism. There on a stone pillar was an inscription in high relief recording the death of a young Dutch woman who in the 18th century threw herself over the precipice after watching her lover’s ship sail away. This was chiselled away in the 1980s, a testimony to the prevalent politico-religious chauvinism.

(To be continued)

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Features

Buddhist Approach to Human Challenges

Published

1 day ago

2026/05/1

Thilina Walpola

Life, by its very nature, invariably presents a myriad of challenges that are fundamental to the human experience. The various social ills that afflict humanity cannot be understood without recognizing the profound human dynamics at play. Navigating these challenges according to Buddhism involves shifting from attempting to control external circumstances to mastering one’s internal responses. Central to these challenges are certain detrimental drives stemming from pernicious distortions in the functioning of the human mind.

According to Buddhism, human suffering—both on a personal and societal level—arises from three unwholesome roots: greed, hatred, and ignorance or delusion. These roots manifest primarily as the unbridled proliferation of these negative states, serving as the foundation for our conduct. The Buddhist perspective offers profound insights for confronting these difficulties by emphasizing the nature of suffering, known as dukkha. Buddhism teaches that suffering (dukkha) is an inevitable part of life and is fueled by greed, hatred, and ignorance or delusion. This approach promotes mental transformation through mindfulness, ethical living, and the cultivation of wisdom, empowering individuals to confront their struggles with clarity and resilience.

Furthermore, accepting that suffering and difficulty are inherent parts of the human experience—while expecting life to be free of challenges—is, in itself, a cause of suffering. It is also important to recognize that all situations, whether good or bad, are temporary. This understanding helps reduce anxiety when facing difficult times, as these will eventually pass, and it prevents possessiveness during happy moments. Cultivating mindfulness (sati) and living in the present moment without dwelling on the past or worrying about the future is essential.

Understanding that all things—emotions, situations, relationships, and physical bodies—are constantly changing and in a state of flux helps reduce the fear of loss and provides comfort during difficult times, ensuring that we know pain will pass. Moreover, recognizing that the self, or ego, is not a fixed entity minimizes selfish grasping, arrogance, and the tendency to perceive challenges as personal attacks.

At the core of many human challenges lie the three unwholesome mental qualities identified by Buddhism: greed (raga), hatred (dovesa), and ignorance or delusion (avijja or moha). These states of mind serve as obstacles to spiritual progress and underlie a spectrum of harmful thoughts and actions. The Buddha employed powerful metaphors to illustrate these forces, referring to them as the three poisons or fires that ignite suffering and trap beings in the cycle of samsara.

Greed leads to insatiable desires that obscure our awareness of others’ needs, creating a cycle of frustration. Greed encompasses all forms of appetite, such as desire, lust, craving, and longing, manifesting in both physical and mental forms. It embodies the concept of grasping, leading to clinging and an inability to let go. As an unwholesome mental state, greed can become insatiable and inexhaustible. People are often drawn to pleasant things, and no amount of forms, sounds, smells, tastes, tangibles, or mental objects can satisfy their desires. In their intense thirst for possession or gratification of desire, individuals may become trapped in the wheel of samsara, overlooking the needs of marginalized groups based on religion and ethnicity (as noted by Piyadassi Thera). Those who overcome greed realize that all mundane pleasures are fleeting and transient. In a society driven by consumerism, people may find themselves endlessly chasing after things of little value, becoming enslaved by them.

Hatred is another unwholesome mental state that fosters division and conflict, distancing us from genuine relationships. It encompasses unwholesome mental states such as ill will, enmity, hostility, and prejudice. Hatred can be subtle, lying dormant in a person’s mind until it finds expression in unexpected moments. This destructive emotion can degenerate into mass-scale violence and bloodshed within society. Today, hatred and hostility against minorities based on religion and ethnicity are prevalent in many countries. People are often targeted by bigotry and hate, leading to a rise in antagonistic and derogatory behavior toward certain religious and ethnic groups. Hatred, enmity, and retaliation do not foster spiritual well-being; rather, they vitiate our own minds. Buddhists are encouraged to cultivate metta (loving-kindness). Greed and hatred, coupled with ignorance, are the chief causes of the evils that pervade this deluded world. As noted by Narada, “The enemy of the whole world is lust (greed), through which all evils come to living beings. This lust, when obstructed by some cause, transforms into wrath.”

The most profound of these afflictions, ignorance (avijja) or delusion (moha), clouds our judgment and obscures our capacity for understanding, causing us to harm ourselves and others through misguided actions. Addressing bhikkhus, the Buddha declared, ” I do not perceive any single hindrance other than the hindrance of ignorance by which mankind is obstructed, and for so long as in samsara, it is indeed through the hindrance of ignorance that humankind is obstructed and for a long time runs on, wanders in samsara. No other single thing exists like the hindrance of ignorance or delusion, which obstructs humankind and make wander forever. This unwholesome mindset generates negative speech, actions, and thoughts, perpetuating our own suffering. As stated in the Dhammapada, “All mental phenomena have mind as their forerunner; if one speaks or acts with an evil mind, suffering follows.”

Buddhism urges us to go beyond merely addressing the symptoms of our problems. Instead, it invites us to explore the roots of our suffering and examine how greed, hatred, and ignorance manifest in our lives. By uncovering these sources of distress, we can cultivate essential qualities such as compassion, loving-kindness (metta), and acceptance. These virtues are crucial for ethical engagement with significant societal issues, including environmental challenges and social inequality.

In a world marked by material prosperity and emotional chaos, many individuals may feel lost or overwhelmed. The teachings of the Buddha remain relevant today, reminding us that the origins of our struggles often reside within our own minds. By practising ethical self-discipline and steering clear of destructive emotions like jealousy, anger, and arrogance, we can transform our experiences and relationships.

Buddhism teaches that cultivating wholesome mental qualities is essential for spiritual advancement. The positive counterparts to the three unwholesome states are non-greed (alobha), non-hatred (adosa), and non-delusion (amoha). These virtues represent not merely the absence of negativity but also the active presence of beneficial qualities such as generosity (dana), loving kindness (metta), and wisdom (panna). Each of these six mental states serves as a foundation for both personal growth and societal harmony.

Human beings are often tempted by moral transgressions rooted in unwholesome qualities. Actions driven by greed, hatred and ignorance require wisdom and mindful awareness to overcome them, allowing us to see the interconnectedness of all beings and act accordingly.

As we strive to abandon these unwholesome states of mind and cultivate awareness, we contribute positively to our lives and the broader world. By embracing Buddhist teachings, we learn that transforming our minds can significantly impact our experiences and the lives of those around us. Through this mindful practice, we can aspire to create a more compassionate, harmonious existence, transcending the limitations of unwholesome mental states and fostering a deeper connection with ourselves and others.

by Dr. Chandradasa Nanayakkara

Features

How does the Buddha differ?

Published

1 day ago

2026/05/1

Thilina Walpola

Buddhism, perhaps, is not a religion if the definition of religion is strictly applied. However, by an extension of that definition, as well as by consensus, Buddhism is considered a religion and is the fourth largest religion with about half a billion followers worldwide. Of the four great religions in the world, Christianity is still way ahead with 2.6 billion adherents, followed by Islam with 1.9 billion and Hinduism with 1.2 billion followers. In most Western Christian countries church attendances are on the decline whilst the numbers following Islam are increasing with Islamic youth displaying signs of increasing religious ardour. There are recent reports that Buddhism has also joined the ranks of shrinking religions. Is this cause for concern? Is this happening by the very nature of Buddhism?

Hinduism, the world’s oldest living religion rooted in the Indus Valley Civilization and dating back at least four millennia, is considered to have evolved from ancient cultural and religious practices than being founded by a single individual, unlike the other three religions. The Buddha differs from Jesus Christ and Prophet Mohammed in many ways, the most important being that there is no higher power involved in what the Buddha discovered.

Jesus Christ is considered the ‘Son of God’ and Christianity is built on the life, resurrection and teachings of Christ with emphasis on the belief in one God expressed through the Trinity: God the Father, Jesus the Son and the Holy Spirit. Therefore, there is no room for questioning the words of the Almighty passed through the Son.

Islam, with its Five Pillars of faith, frequent daily prayers, charity, fasting during Ramadan and pilgrimage to Mecca, is founded on revelations made by Almighty God, Allah, to Mohammed, the last of his Prophets, which are recorded in verse in the Holy Book, Quran. Muslims consider the Quran to be verbatim words of God and the unaltered, final revelation. This leaves even less room for questioning.

In contrast, the Buddha achieved everything by himself with no help from any higher source. Rebelling against some of the practices in the religion to which he was born and seeking a solution to the ever-pervading sense of dissatisfaction, Prince Siddhartha embarked on a journey of discovery that culminated in Enlightenment, under the Bodhi tree on the full moon day of the month of Vesak.

Hinduism, or Sanatana Dharma as traditionally referred to by followers, encompasses the concepts of Karma, Samsara, Moksha and Dharma with a creator Brahma, preserver Vishnu and destroyer Shiva. In addition, there are multitudes of gods serving various functions and there are ritual practices of Puja (worship), Bhakti (devotion), Yajna (sacrificial rites) in addition to meditation and Yoga. The one thing that has blighted Hinduism, on top of sacrifices, is the caste system. The uncompromising attitude of Brahmins led to the formation Sikhism as well, long after the establishment of Buddhism.

Prince Siddhartha studied under eminent teachers of the day, of which there were many, but realised the limitations of their knowledge. Having already given up the extreme of luxury, he went to the other extreme of self-deprivation which after a search for six years, he realised also was not the solution to the problem. Exploring through his mind he realised the truth and came up with the Four Noble Truths and the Noble Eightfold Path. He shunned extremes and proposed the Middle Path which seems to hold sway in many spheres of life, even today.

Buddha’s greatest achievement was the analysis of the mind and scientists are only now establishing the accuracy of the concepts the Buddha elucidated, not with the help of supernatural powers or sophisticated machinery at the disposal of modern-day scientists but by the exploration of the mind by turning the searchlight inwards.

Having discovered the cause of universal dissatisfaction and the path to overcome it, the Buddha walked across vast swathes of India, most likely barefoot, preaching to many, in terms they could understand, as evidenced by the different suttas illustrating the same fact in different ways; to the intelligent it was a short explanation but for others it was a more detailed discussion.

In sharp contrast to all other religious leaders, the Buddha encouraged discussion and challenge before acceptance. What the Buddha stated in the Kalama Sutta, acceptance only after conviction, laid the foundation for scientific thinking.

The Buddha, being a human not supernatural, never claimed infallibility as evidenced by his agreement with his father King Suddhodana that ordaining his son Rahula without permission was a mistake and took steps to ensure that this did not happen again. In fact, the entire Vinaya Pitaka is not an arbitrary rule book laid down by the Buddha, but are the rules the Buddha laid down for the Sangha, based on errant actions by Bhikkhus. Long before the legal concept of retroactive justice was established, the Buddha implemented it in the Vinaya Pitaka.

In an interesting video on YouTube titled “Nature of Buddhism”, Bhante Dhammika of Australia (https://www.youtube.com/watch?v=KY8WfGJq2FI) discusses some unique aspects of Buddhism. Some religions are ‘high demand’ religions where the followers are required to strictly adhere to certain rules which is not the case in Buddhism and he opines that this has led to the gentleness of Buddhists, at times leading to even being lackadaisical! Interestingly, as a widely travelled person, he describes his personal experience of the change of people’s attitudes on going from places with Buddhist influence to others. Speaking of Sri Lanka, where he spent many years, he commends the traditional hospitality as well as lack of cruelty to animals. He refers to “Law based religions” where some things are compulsory whereas in Buddhism there is no compulsion. Buddha was not a lawgiver but recommended good behaviour, giving reasons why and encouraged thinking. Some religions are exclusivist, claiming that there is nothing in other religions. Buddhism is not and Bhante Dhammika refers to an incident where the Buddha encouraged a disciple who converted from Jainism to continue to give alms to his former Jain colleagues.

Have all these strengths of Buddhism become its weakness and the reason for the shrinking number of followers? Had Buddhism demanded more from followers would it have flourished better? Is the numbers game that important? These are interesting questions to ponder over and I am sure, in time, researchers would write theses on these.

Whilst total numbers may diminish in traditional Buddhist areas, more people in the West are recognising the value of the philosophy of Buddhism. Mindfulness, a concept the Buddha introduced is gaining wide acceptance and is increasingly applied in many spheres of modern life. Perhaps, what is important is not the numbers that practise Buddhism as a religion but the lasting influence of the Buddha’s concepts and foundations he laid for modern scientific thinking and analysis of the mind!

By Dr Upul Wijayawardhana

Features

Political violence stalking Trump administration

Published

2 days ago

2026/04/30

Sahan Weerasooriya

A scene that unfolded during the shooting incident at the recent White House Correspondents’ Dinner in Washington. (BBC)

It would not be particularly revelatory to say that the US is plagued by ‘gun violence’. It is a deeply entrenched and widespread malaise that has come in tandem with the relative ease with which firearms could be acquired and owned by sections of the US public, besides other causes.

However, a third apparent attempt on the life of US President Donald Trump in around two and a half years is both thought-provoking and unsettling for the defenders of democracy. After all, whatever its short comings the US remains the world’s most vibrant democracy and in fact the ‘mightiest’ one. And the US must remain a foremost democracy for the purpose of balancing and offsetting the growing power of authoritarian states in the global power system, who are no friends of genuine representational governance.

Therefore, the recent breaching of the security cordon surrounding the White House Correspondents’ Dinner in Washington at which President Trump and his inner Cabinet were present, by an apparently ‘Lone Wolf’ gunman, besides raising issues relating to the reliability of the security measures deployed for the President, indicates a notable spike in anti-VVIP political violence in particular in the US. It is a pointer to a strong and widespread emergence of anti-democratic forces which seem to be gaining in virulence and destructiveness.

The issues raised by the attack are in the main for the US’ political Right and its supporters. They have smugly and complacently stood by while the extremists in their midst have taken centre stage and begun to dictate the course of Right wing politics. It is the political culture bred by them that leads to ‘Lone Wolf’ gunmen, for instance, who see themselves as being repressed or victimized, taking the law into their own hands, so to speak, and perpetrating ‘revenge attacks’ on the state and society.

A disproportionate degree of attention has been paid particularly internationally to Donald Trump’s personality and his eccentricities but such political persons cannot be divorced from the political culture in which they originate and have their being. That is, “structural” questions matter. Put simply, Donald Trump is a ‘true son’ of the Far Right, his principal support base. The issues raised are therefore for the President as well as his supporters of the Right.

We are obliged to respect the choices of the voting public but in the case of Trump’s election to the highest public position in the US, this columnist is inclined to see in those sections that voted for Trump blind followers of the latter who cared not for their candidate’s suitability, in every relevant respect, and therefore acted irrationally. It would seem that the Right in the US wanted their candidate to win by ‘hook or by crook’ and exercise power on their behalf.

By making the above observations this columnist does not intend to imply that voting publics everywhere in the world of democracy cast their vote sensibly. In the case of Sri Lanka, for example, the question could be raised whether the voters of the country used their vote sensibly when voting into office the majority of Executive Presidents and other persons holding high public office. The obvious answer is ‘no’ and this should lead to a wider public discussion on the dire need for thoroughgoing voter education. The issue is a ‘huge’ one that needs to be addressed in the appropriate forums and is beyond the scope of this column.

Looking back it could be said that the actions of Trump and his die-hard support base led to the Rule of Law in the US being undermined as perhaps never before in modern times. A shaming moment in this connection was the protest march, virtually motivated by Trump, of his supporters to the US Capitol on January 6th, 2021, with the aim of scuttling the presidential poll result of that year. Much violence and unruly behaviour, as known, was let loose. This amounted to denigrating the democratic process and encouraging the violent take over of the state.

In a public address, prior to the unruly conduct of his supporters, Trump is on record as blaring forth the following: ‘We won this election and we won by a landslide’, ‘We will stop the steal’, ‘We will never give up. We will never concede. It doesn’t happen’, ‘If you don’t fight like hell, you’re not going to have a country anymore.’

It is plain to see that such inflammatory utterances could lead impressionable minds in particular to revolt violently. Besides, they should have led the more rationally inclined to wonder whether their candidate was the most suitable person to hold the office of President.

Unfortunately, the latter process was not to be and the question could be raised whether the US is in the ‘safest pair of hands’. Needless to say, as events have revealed, Donald Trump is proving to be one of the most erratic heads of state the US has ever had.

However, the latest attempt on the life of President Trump suggests that considerable damage has been done to the democratic integrity of the US and none other than the President himself has to take on himself a considerable proportion of the blame for such degeneration, besides the US’ Far Right. They could be said to be ‘reaping the whirlwind.’

It is a time for soul-searching by the US Right. The political Right has the right to exist, so the speak, in a functional democracy but it needs to take cognizance of how its political culture is affecting the democratic integrity or health of the US. Ironically, the repressive and chauvinistic politics advocated by it is having the effect of activating counter-violence of the most murderous kind, as was witnessed at the White House Correspondents’ Dinner. Continued repressive politics could only produce more such incidents that could be self-defeating for the US.

Some past US Presidents were assassinated but the present political violence in the country brings into focus as perhaps never before the role that an anti-democratic political culture could play in unraveling the gains that the US has made over the decades. A duty is cast on pro-democracy forces to work collectively towards protecting the democratic integrity and strength of the US.