By Fr. Rashmi M. Fernando –

The intersection of literature and real-world events provides a fertile ground for understanding complex socio-political dynamics in a given context. German playwright Bertolt Brecht’s 1944 play, The Caucasian Chalk Circle, had its world premiere in the U.S. in 1948, the year of Sri Lanka’s independence from colonial British rule (1802-1948). Today, as Sri Lanka—which, at the time of its first independence, was known as ‘Ceylon’—celebrates its 77^th day of sovereignty as an independent nation, the Caucasian Chalk Cycle—which was translated into Sinhalese as ‘Hunuwataya Kathawa’ by Henry Jayasena and staged for the first time at Lumbini Rangahala on the 8 March 1967—serves as a significant artistic milestone elucidating themes such as motherhood, ownership, justice, cleansing, the common good, and the tumultuous struggle between personal morals and societal demands that can be applied to Sri Lanka’s present state.

The Caucasian Chalk Circle

‘The Caucasian Chalk Circle’ or Hunuwataya Kathawa unfolds a plot in a war-torn society in the Soviet Union around the end of the Second World War, where personal relationships are tested against broader socio-political landscapes. The central plot revolves around Grusha, a peasant girl and a kitchen maid, who saves the abandoned baby of a governor during a coup and faces a bitter legal battle for custody against the child’s biological mother, Natella. Brecht uses this narrative structure as a vehicle to discuss critical questions regarding justice and ownership intertwined with the idea of rightful striving for the common good. The pivotal moment in the play occurs when Azdak, the unconventional judge, devises a test involving a chalk circle to determine who is deserving of the child. Grusha’s selflessness and the societal responsibilities that lie beneath her actions culminate in a profound revelation of the nature of true motherhood and communal values. Through this lens, Brecht critiques the prevailing societal norms and expresses a longing for justice that prioritizes the needs of the underprivileged and the marginalized.

Sri Lanka’s Independence

Sri Lanka, emerging from colonial rule on February 4, 1948, has undergone a complex journey characterized by civil conflict, economic strife, and struggles for identity within a post-colonial framework. The country’s nearly three-decade-long civil war (1983-2009), coupled with political power struggles, mismanagement, and corruption stemming from oligarchic power structures that have dominated since independence, as well as economic hardships and violence against minority groups—including the most recent and horrific Easter Bombings in 2019, which killed at least 290 people and injured hundreds, and for which citizens still seek justice in 2025—have exacerbated inequalities, sparked protests, and intensified demands for systemic reform. While Aragalaya (people’s struggle) 2022 could be regarded as the culmination of civil resistance and disobedience to the prevailing hegemonic political rule, the last quarter of 2024 gave citizens a chance to vote for a president and a legislative body of their choice. Thus, elected to power for the first time in the post-independent era, the president, Anura Kumar Dissanayake (AKD), and his party, the National People’s Front (NPP), have an unsurmountable responsibility rested on their shoulders. As of 2025, the nation faces critical challenges related to governance, transparency, a common rule of law, economic policies, educational reforms, and social stability—all themes resonating with Brecht’s exploration of justice and the common good in the play ‘The Caucasian Chalk Circle’ or Hunuwataya Kathawa.

Power and Corruption

In Brecht’s play, the Governor’s wife, an epitome of power and privilege, is more concerned with her material possessions than her child. She abandons her child for jewels and safety. This character parallels the selfishness, greed, corruption, and misplaced priorities of Sri Lanka’s politicians, their families, and allies who, over decades, have acted out of entitlement, prioritizing personal wealth and power over the well-being of the nation. They have plundered the nation’s resources and enriched themselves, dragging it into economic, social, and political crises. The recent economic collapse highlights how governance driven by self-interest has left the country in dire straits.

Grusha, the selfless caretaker, on the other hand, represents the ordinary Sri Lankan citizens who, despite hardship, have shouldered the burden of preserving the nation’s core values and identity. Grusha’s commitment, resilience, courage, selflessness, and sacrifice reflect the determination of the Sri Lankan people, who have persevered through decades of mismanagement, corruption, and crises. Despite being burdened by rising inflation, fuel shortages, political instability, and divisive forces among minorities, they have stepped up to protect the nation’s core values even when leadership failed, much like Grusha protected the child despite overwhelming odds. Through protests, sacrifices, and perseverance, they have demonstrated the same resolve as Grusha, who saves the child despite overwhelming challenges. The paradox lies in the fact that those who truly care for Sri Lanka lack the power to make decisions, while those in power lack genuine care. The current government, under a ‘people’s president’, faces the challenge of proving that it can act as a true steward of the nation, prioritizing public welfare over political expedience.

From “Sri Lanka Matha” to “Sri Lanka Lamaya”

Historically, Sri Lanka has been affectionately referred to as Sri Lanka Matha or “Mother Lanka,” embodying the nurturing and protective qualities of a mother. This image symbolizes a nation providing for and protecting its people. However, as we celebrate Sri Lanka’s 77^th Independence Day, the latest image one could possibly imagine of her is the twisted identity that reduced her from being the prosperous “Mother” to a fragile, helpless “child carefully taken across a swinging bridge”. The reimagining of Sri Lanka as a helpless child underlines the erosion of its sovereignty and dignity. What was once a proud and nurturing “Mother Lanka” has been infantilized by corrupt leaders, who justify their control by portraying themselves as protectors.

This rebranding conveniently shifts the burden of responsibility from politicians themselves to citizens, as if the country’s crises require protection not from internal corruption but external forces, thus justifying their continuity, all for exploitation of national resources and perpetuating cycles of dependency and mismanagement. This paradox mirrors the central conflict in Brecht’s parabolic play, where the child’s biological mother, given entitlement and neglect, abandons her child in a moment of need, only to reclaim her later when the “child” seems valuable, vying for control without genuine concern for its wellbeing, but her own gain. In the same way, today, in the era of ‘people’s president and government’, we find politicians who, having abandoned their duty to uphold democracy, justice, and economic stability for the past 77 years, frame themselves as indispensable saviors. Despite having contributed to the crises they claimed to resolve, today, they seem to use the narrative of a “child in need” to win back their own control, wealth, and power.

The Chalk Test: Who Truly Cares? 

In The Caucasian Chalk Circle, the central conflict revolves around who is the rightful guardian of a child abandoned in the Soviet Union during the end of the Second World War. Two women claim the child: the biological mother, Natella, who abandoned him for her own safety, and Grusha, a servant who risked her life to care for him. Similarly, Sri Lanka faces an ongoing chalk circle test as its post-independence history mirrors this narrative. Successive leaders, akin to the child’s biological mother, have neglected the country’s welfare, prioritizing their own gain. Meanwhile, the metaphorical “Grushas” – conscientious citizens, social activists, and peacebuilders, together with the president-elect and the government made up of the working class— have stepped in to safeguard the nation, often risking their lives and livelihoods.

Thus, the current government’s effort to carefully take this child across a swinging bridge can be connected to Grusha’s daring and arduous journey with the child, crossing a treacherous mountain bridge to save it from harm. Both the swinging bridge and the terrified child capture the fragility and the urgency of the situation, representing the vulnerable state of the country. While politicians attempt to exploit this precarious state to consolidate their power, presenting themselves as indispensable guides, much like the child Grusha carries across the bridge, citizens hold the nation together through resilience and collective action. Just as Grusha perseveres despite her fear, citizens, the people’s president, and the government, as early and precarious as its journey thus far, seem to teeter on the edge, steadfastly and promisingly, taking the child safely home. However, the chalk test will always remain a true measure of the child’s (Sri Lanka’s) thriving and beautiful tomorrow: whether the nation will remain in the hands of those who genuinely prioritize its protection and welfare or return to those who abandoned it for personal gain.

Justice and the Common Good

The resolution of The Caucasian Chalk Circle is entrusted to Azdak, a wise, unconventional, yet just judge who delivers justice based on moral responsibility rather than legal entitlement. Similarly, Sri Lanka’s people have long yearned for their “Azdak” – a just leader who will prioritize the country’s welfare over personal or political agendas. However, time and again, leadership has failed to rise to this standard, leaving citizens disillusioned as the judiciary and governance systems have often been compromised by political interference. This has resulted in not only enabling politicians to evade accountability but also in denying the nation its chance at fair and transformative leadership. The absence of an “Azdak” figure has left the nation yearning for fair and ethical leadership. Hence, the current government has the opportunity to act as an “Azdak,” restoring public trust by prioritizing justice, transparency, and ethical leadership.

Lessons for Sri Lanka’s 77th Independence Day

As Sri Lanka celebrates seventy-seven years of its post-independence history, Bertolt Brecht’s The Caucasian Chalk Circle, whose world premiere was in the same year as the island nation’s first Independence Day celebration in 1948, highlights the importance of ethical leadership, rightful stewardship, and moral responsibility over entitlement. While Brecht’s play ends with justice prevailing, Sri Lanka’s journey is ongoing. The nation stands at a critical juncture, much like the child in the chalk circle, with its future dependent on who holds the reins of its care – self-serving leaders or those willing to prioritize its well-being. Ultimately, the lesson from both narratives is clear: true ownership is defined not by claims but by acts of love, sacrifice, and responsibility. As Sri Lanka’s 77th Independence Day is celebrated under the leadership of a ‘people’s president’, it marks a pivotal moment to reflect on the nation’s past and chart a new course for its future. Among them are,

1. True Leadership is Defined by Care, Not Control

Brecht’s play teaches that rightful ownership is determined by acts of love and responsibility, not entitlement. As Sri Lanka marks its 77th year of independence under a new leadership, the government must demonstrate that it is willing to prioritize the nation’s needs over personal or political gain. The leadership must move beyond symbolic gestures and deliver tangible results that uplift the people and restore dignity to “Mother Lanka.”

2. Restoring the Image of “Sri Lanka Matha”

The shift from “Mother Lanka” to “Child Lanka” highlights how corrupt leaders infantilized the nation to justify their exploitation. Reclaiming the identity of “Mother Lanka” requires leaders to act as true caretakers, nurturing the nation with policies that promote equity, justice, and sustainable development.

3. Resilience and Collective Action Shape the Future

Just as Grusha’s selflessness ultimately secures justice, Sri Lanka’s citizens have shown that collective action can drive change. The peaceful protests of 2022 were a testament to the power of unity and nonviolent resistance. These lessons remind both the people and their leaders that a collaborative, inclusive approach is essential for long-term stability and prosperity.

4. The Need for an “Azdak” in Modern Governance

Sri Lanka’s current government must embody the qualities of Azdak, making decisions that prioritize moral responsibility over political expedience. This includes addressing systemic corruption, ensuring accountability, and creating a governance model that serves the people rather than a select few.