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Working in Multitudes: Rediscovering Martin Wickramasinghe

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Launch of George Keyt - Absence of a Desired Image

It was on the day before his birthday, in 2019, that I called Indunil.

“Here, are you free tomorrow? There’s a place I want to take you to.”

By Uditha devapriya

After finishing work the following day, I hired a tuktuk. Picking up Indunil, I proceeded to Kohuwela. There we stopped by the Keell’s building.I had not explained why we had come. As we got down from the tuktuk my friend gave me a bemused and puzzled stare. “Where are we going?”

I did not answer. We passed the Keell’s building. Soon he saw that my eyes were set on an old, decrepit building behind. It was the sort of building you never really noticed unless you strained your eyes. It did not just stand apart from the other buildings in the vicinity, it seemed to belong to an older period. It almost seemed on its way out.

We went up three flights of stairs. The closer we got to the top the more visible became its old and worn-out state. There seemed to be no soul in the building. Pigeons had made it their lair. One could see their droppings in every corner: stretches of white across old red polished floors. Hardly the sort of surprise for one’s 18th birthday.

This was the office and location of the old Tisara Bookshop. I did not tell Indunil until we reached the top floor. There, in a warehouse that had once served as one of the most sought after and popular book stores in the country, lay tons and tons, volumes and volumes, of reprints and old editions of books from a totally different era.

I beamed at him as he stared at the collection.

“Pick whatever you want,” I said, “and happy birthday.”

I had come here a week or so before in search of Vito Perniola’s 14-volume history of the Catholic Church in Sri Lanka. I had got what I wanted but had fallen into conversation with the lady who was more or less running the show here. Through her I had got to know that, at its peak years ago, Tisara had published reprints of old titles, all the way from Robert Knox to Leonard Woolf and beyond. I could see Woolf’s Diaries in Ceylon, Knox’s An Account of Ceylon, Antony Bertolacci’s A View of the Agricultural, Commercial, and Financial Interests of Ceylon, along with John Davy and Emerson Tennent. I had heard of these books as a child; seeing them in front of me, I could not resist buying and reading them.

But it was not after any of these writers that I was here. I noticed Indunil gaping at the whole collection. He seemed too lost for words. At the time I had money on my hands and I told him he could buy whatever he wanted, and however much he wanted. Then I pointed him out to the author and the books I specifically liked him to check out.

Unlike me, Indunil had been completely educated in Sinhala. He hence had a much greater awareness, knowledge, and appreciation of Sinhala literature. Yet as he pored over the titles and saw the name of their author, he became very surprised.

Revolution and Evolution. Courtesy Martin Wickramasinghe Trust

“I thought Martin Wickramasinghe only wrote novels,” he confessed to me after we had bought a ton or so of books – all at very low prices – and went downstairs.

I smiled. I had discovered Wickramasinghe just a few years earlier, but not through his fiction. “He was much more than a novelist,” I replied.

Indunil agreed. He must have had a bagful of books with him. He proceeded to read them a few days later. The last time I checked, which was around two weeks ago, he still had those books: some at his village home, some in his boarding place, a few scattered here and there at the many places he had stayed in after his A Levels in 2021.

Among the books I bought for Indunil that day was a large collection of Wickramasinghe’s English-language essays. These in turn had been collated from four essay collections that had been printed before, including Aspects of Sinhalese Culture, Buddhism and Culture, Sinhala Language and Culture, and his last anthology of English-language essays, Buddhism and Art. Having bought a copy a week or so before, I had become engrossed in these writings: not so much over what they had to say on their subjects as what they revealed about their author and his attitudes, his beliefs and his biases.

I discovered Martin Wickramasinghe, as I wrote before, somewhat late in life. Because of this I read his non-fiction before I read his novels. Much of his writings on art, culture, and history engrossed me, mostly owing to how he approached these subjects. Eventually, when I got around reading his Sinhala-language essays, I found the same attitudes, the very same world-view, in them. These writings easily made him a leading contrarian thinker, perhaps the pre-eminent public intellectual of his day in Sri Lanka.

But as Indunil noted for me more than once, among most Sri Lankans he remained, at best, a novelist, the author of Madol Doowa, Gamperaliya, and Viragaya. Landmarks though these works doubtless are, they offer only glimpses into a highly original if provocative mind. The novel is still one of the most enduring literary genres out there. Though it was at an incipient stage in Sri Lanka when Wickramasinghe began his writing career, he quickly raised the stature of the genre in the country, carrying forward the work of such predecessors as Piyadasa Sirisena and W. A. Silva. It is perhaps this that explains why we focus on his career as a novelist so much that we overlook his contributions as a critic.

My reading of Wickramasinghe did not begin in 2019. I had come across him before as a child, even if sporadically. But reading his essays in a fresh light, I realised there was more to him to discover. Like Chekhov, Tolstoy, Andre Gide, and the other novelists he read and was influenced by, Martin Wickramasinghe did not stand idly by a corner as history moved on. He commented on all the raging topics of the day and was not afraid of identifying himself on this or that side of the spectrum. I knew that the task of rediscovering him would have to be undertaken someday, and that Wickramasinghe’s work deserved no less.

What I did not know is that Indunil and I would be brought together in this task. I had met and been introduced to him in 2018. Back then he was barely 17 years. How I met him, in what circumstances, and how things evolved from there are for another day. What is important is that, from the first day, I discerned in him an almost insatiable interest in art, culture, history – and more than anything, literature and poetry.

Sinhala Lakuna (Courtesy Martin Wickramasinghe Trust)

Like most of his friends who had introduced me to him, Indunil was a product of a world outside Colombo. Born in Kurunegala, near Wariyapola, in 2001, the son of a principal and a local government officer, he was initially educated at the local government school. In 2011 he appeared at the Grade V Scholarship Exam. Being the son of a principal meant that he got the resources he needed from home for the test. As it turned out, Indunil not just passed it but secured enough marks to enter a better school.

The following year he entered Royal College. Boarded as a hosteller – like most of his friends whom I would meet before him – Indunil found himself adapting to a different culture. From early on at Royal, he displayed an interest in art, culture, and literature. At home he had come across and read newspapers and magazines which dwelt on these topics. At Royal he began making friends with people who fuelled his interests more. Through them, he made his way to various clubs. By the time Indunil sat for his O Level Exams, he had settled in the Sinhala Dramatic Society. One of the most distinguished clubs at Royal, the Sinhala Dramatic Society encouraged him to discover his talents in performance art. Meanwhile, from Hostel Prefect to Steward to Senior Prefect, he coveted and claimed all the top leadership positions at school, the highest honours a student could claim at Royal.

By the time I met him Indunil was about to become a Steward. We connected on and off thereafter, attending public discussions and engaging each other on the topics which interested us. Then I met him after he left school, when he became Prefect in 2021: the year after Covid-19 began to spread across Sri Lanka. Somewhere towards the end of that year, when the country was slowly getting used to the pandemic, we met at the Race Course, where he was doing the rounds in his school prefect duties. Taking a small break, we ate a light lunch before thinking of the future. Indunil was doing his A Levels again, and he suggested that someday, we get together and engage in a research project.

I did not then see how this was possible. I was unemployed at the time, writing on and off to newspapers. He, too, did not have many bright prospects before him. Yet in 2024, three years later, we began working on a project on Martin Wickramasinghe. How we wound up doing this project is, again, for another essay and time.

I decided on the parameters of the research before I got in touch with Indunil. For too long, Wickramasinghe had been limited to bookshelves and book fairs, his reputation resting on the Koggala Trilogy – Gamperaliya, Kaliyugaya, Yuganthaya – and Viragaya, and a few short stories. I felt, for better or worse, that we needed to focus on his non-fiction, including but not limited to his writings on science and evolution, and that these writings would offer us a glimpse into the way he thought as a novelist, critic, and journalist.

Serving as a Steward, 2019, left

I felt the timing could not have been more suitable. The year 2025 marked Wickramasinghe’s 135th birth anniversary, while 2026, the next year, would mark his 50th death anniversary. Initially we thought of two short books. Then we hit upon the idea of a large, comprehensive study, delving not so much into Wickramasinghe’s writing as the social, culture, and political context within which he evolved. Taking as the main – though not the sole – source, his two memoirs, Upan Da Sita and Ape Gama, we explored the manuscripts, the letters and correspondences, belonging to Wickramasinghe. We also explored his personal book collection at the National Library. In all this, we were and continue to be helped, and guided, by the Martin Wickramasinghe Trust at Nawala.

Where has this research led me, and led us? Last week I was in New Delhi, where I delivered on 20 November a lecture on Wickramasinghe, framing him as a South Asian modernist different to his contemporaries in Sri Lanka. The week before I delivered a webinar on the man and his writings for SOAS. The following week, on 27 November, we headed another lecture at Lakmahal. These will be followed by a lecture at the Social Scientists’ Association on 10 December, and several other presentations elsewhere.

Indunil is now in university. He has progressed well, somewhat different to the impudent, mischievous boy I came across seven years ago. Yet he remains as sharp-minded (and sharp-tongued) as he always was, keen and devoted to whatever subjects take his fancy. To a large extent, he and his friends were responsible, in those early years, for anchoring me in the culture and society of my country – in the ways of seeing and thinking there. I think I have dwelt on this in countless articles elsewhere, so I will not repeat it here.

Meanwhile, as I keep reading Wickramasinghe, I remain mindful of the different worlds his writings have opened us to. I believe Whitman’s line sums him up well: like the American poet, he worked in multitudes. As Indunil and I continue in our research, we are conscious of how big a thinker he was, and how much more about him we have yet to discover.

(Uditha Devapriya is a writer, researcher, and analyst whose work spans a range of topics, including art, culture, history, geopolitics, and anthropology. At present he is working on a study of Martin Wickramasinghe. He can be reached at udakdev1@gmail.com.)



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Rebuilding the country requires consultation

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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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PSTA: Terrorism without terror continues

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When the government appointed a committee, led by Rienzie Arsekularatne, Senior President’s Counsel, to draft a new law to replace the Prevention of Terrorism Act (PTA), as promised by the ruling NPP, the writer, in an article published in this journal in July 2025, expressed optimism that, given Arsekularatne’s experience in criminal justice, he would be able to address issues from the perspectives of the State, criminal justice, human rights, suspects, accused, activists, and victims. The draft Protection of the State from Terrorism Act (PSTA), produced by the Committee, has been sharply criticised by individuals and organisations who expected a better outcome that aligns with modern criminal justice and human rights principles.

This article is limited to a discussion of the definition of terrorism. As the writer explained previously, the dangers of an overly broad definition go beyond conviction and increased punishment. Special laws on terrorism allow deviations from standard laws in areas such as preventive detention, arrest, administrative detention, restrictions on judicial decisions regarding bail, lengthy pre-trial detention, the use of confessions, superadded punishments, such as confiscation of property and cancellation of professional licences, banning organisations, and restrictions on publications, among others. The misuse of such laws is not uncommon. Drastic legislation, such as the PTA and emergency regulations, although intended to be used to curb intense violence and deal with emergencies, has been exploited to suppress political opposition.

 

International Standards

The writer’s basic premise is that, for an act to come within the definition of terrorism, it must either involve “terror” or a “state of intense or overwhelming fear” or be committed to achieve an objective of an individual or organisation that uses “terror” or a “state of intense or overwhelming fear” to realise its aims. The UN General Assembly has accepted that the threshold for a possible general offence of terrorism is the provocation of “a state of terror” (Resolution 60/43). The Parliamentary Assembly of the Council of Europe has taken a similar view, using the phrase “to create a climate of terror.”

In his 2023 report on the implementation of the UN Global Counter-Terrorism Strategy, the Secretary-General warned that vague and overly broad definitions of terrorism in domestic law, often lacking adequate safeguards, violate the principle of legality under international human rights law. He noted that such laws lead to heavy-handed, ineffective, and counterproductive counter-terrorism practices and are frequently misused to target civil society actors and human rights defenders by labelling them as terrorists to obstruct their work.

The United Nations Office on Drugs and Crime (UNODC) has stressed in its Handbook on Criminal Justice Responses to Terrorism that definitions of terrorist acts must use precise and unambiguous language, narrowly define punishable conduct and clearly distinguish it from non-punishable behaviour or offences subject to other penalties. The handbook was developed over several months by a team of international experts, including the writer, and was finalised at a workshop in Vienna.

 

Anti-Terrorism Bill, 2023

A five-member Bench of the Supreme Court that examined the Anti-Terrorism Bill, 2023, agreed with the petitioners that the definition of terrorism in the Bill was too broad and infringed Article 12(1) of the Constitution, and recommended that an exemption (“carve out”) similar to that used in New Zealand under which “the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person” committed the wrongful acts that would otherwise constitute terrorism.

While recognising the Court’s finding that the definition was too broad, the writer argued, in his previous article, that the political, administrative, and law enforcement cultures of the country concerned are crucial factors to consider. Countries such as New Zealand are well ahead of developing nations, where the risk of misuse is higher, and, therefore, definitions should be narrower, with broader and more precise exemptions. How such a “carve out” would play out in practice is uncertain.

In the Supreme Court, it was submitted that for an act to constitute an offence, under a special law on terrorism, there must be terror unleashed in the commission of the act, or it must be carried out in pursuance of the object of an organisation that uses terror to achieve its objectives. In general, only acts that aim at creating “terror” or a “state of intense or overwhelming fear” should come under the definition of terrorism. There can be terrorism-related acts without violence, for example, when a member of an extremist organisation remotely sabotages an electronic, automated or computerised system in pursuance of the organisation’s goal. But when the same act is committed by, say, a whizz-kid without such a connection, that would be illegal and should be punished, but not under a special law on terrorism. In its determination of the Bill, the Court did not address this submission.

 

PSTA Proposal

Proposed section 3(1) of the PSTA reads:

Any person who, intentionally or knowingly, commits any act which causes a consequence specified in subsection (2), for the purpose of-

(a) provoking a state of terror;

(b) intimidating the public or any section of the public;

(c) compelling the Government of Sri Lanka, or any other Government, or an international organisation, to do or to abstain from doing any act; or

(d) propagating war, or violating territorial integrity or infringing the sovereignty of Sri Lanka or any other sovereign country, commits the offence of terrorism.

The consequences listed in sub-section (2) include: death; hurt; hostage-taking; abduction or kidnapping; serious damage to any place of public use, any public property, any public or private transportation system or any infrastructure facility or environment; robbery, extortion or theft of public or private property; serious risk to the health and safety of the public or a section of the public; serious obstruction or damage to, or interference with, any electronic or automated or computerised system or network or cyber environment of domains assigned to, or websites registered with such domains assigned to Sri Lanka; destruction of, or serious damage to, religious or cultural property; serious obstruction or damage to, or interference with any electronic, analogue, digital or other wire-linked or wireless transmission system, including signal transmission and any other frequency-based transmission system; without lawful authority, importing, exporting, manufacturing, collecting, obtaining, supplying, trafficking, possessing or using firearms, offensive weapons, ammunition, explosives, articles or things used in the manufacture of explosives or combustible or corrosive substances and biological, chemical, electric, electronic or nuclear weapons, other nuclear explosive devices, nuclear material, radioactive substances, or radiation-emitting devices.

Under section 3(5), “any person who commits an act which constitutes an offence under the nine international treaties on terrorism, ratified by Sri Lanka, also commits the offence of terrorism.” No one would contest that.

The New Zealand “carve-out” is found in sub-section (4): “The fact that a person engages in any protest, advocacy or dissent or engages in any strike, lockout or other industrial action, is not by itself a sufficient basis for inferring that such person (a) commits or attempts, abets, conspires, or prepares to commit the act with the intention or knowledge specified in subsection (1); or (b) is intending to cause or knowingly causes an outcome specified in subsection (2).”

While the Arsekularatne Committee has proposed, including the New Zealand “carve out”, it has ignored a crucial qualification in section 5(2) of that country’s Terrorism Suppression Act, that for an act to be considered a terrorist act, it must be carried out for one or more purposes that are or include advancing “an ideological, political, or religious cause”, with the intention of either intimidating a population or coercing or forcing a government or an international organisation to do or abstain from doing any act.

When the Committee was appointed, the Human Rights Commission of Sri Lanka opined that any new offence with respect to “terrorism” should contain a specific and narrow definition of terrorism, such as the following: “Any person who by the use of force or violence unlawfully targets the civilian population or a segment of the civilian population with the intent to spread fear among such population or segment thereof in furtherance of a political, ideological, or religious cause commits the offence of terrorism”.

The writer submits that, rather than bringing in the requirement of “a political, ideological, or religious cause”, it would be prudent to qualify proposed section 3(1) by the requirement that only acts that aim at creating “terror” or a “state of intense or overwhelming fear” or are carried out to achieve a goal of an individual or organisation that employs “terror” or a “state of intense or overwhelming fear” to attain its objectives should come under the definition of terrorism. Such a threshold is recognised internationally; no “carve out” is then needed, and the concerns of the Human Rights Commission would also be addressed.

 

by Dr. Jayampathy Wickramaratne
President’s Counsel

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Features

ROCK meets REGGAE 2026

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JAYASRI: From Vienna, Austria

We generally have in our midst the famous JAYASRI twins, Rohitha and Rohan, who are based in Austria but make it a point to entertain their fans in Sri Lanka on a regular basis.

Well, rock and reggae fans get ready for a major happening on 28th February (Oops, a special day where I’m concerned!) as the much-awaited ROCK meets REGGAE event booms into action at the Nelum Pokuna outdoor theatre.

It was seven years ago, in 2019, that the last ROCK meets REGGAE concert was held in Colombo, and then the Covid scene cropped up.

Chitral Somapala with BLACK MAJESTY

This year’s event will feature our rock star Chitral Somapala with the Australian Rock+Metal band BLACK MAJESTY, and the reggae twins Rohitha and Rohan Jayalath with the original JAYASRI – the full band, with seven members from Vienna, Austria.

According to Rohitha, the JAYASRI outfit is enthusiastically looking forward to entertaining music lovers here with their brand of music.

Their playlist for 28th February will consist of the songs they do at festivals in Europe, as well as originals, and also English and Sinhala hits, and selected covers.

Says Rohitha: “We have put up a great team, here in Sri Lanka, to give this event an international setting and maintain high standards, and this will be a great experience for our Sri Lankan music lovers … not only for Rock and Reggae fans. Yes, there will be some opening acts, and many surprises, as well.”

Rohitha, Chitral and Rohan: Big scene at ROCK meets REGGAE

Rohitha and Rohan also conveyed their love and festive blessings to everyone in Sri Lanka, stating “This Christmas was different as our country faced a catastrophic situation and, indeed, it’s a great time to help and share the real love of Jesus Christ by helping the poor, the needy and the homeless people. Let’s RISE UP as a great nation in 2026.”

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