28 June, 2022


The Politics Of ‘Aluthgama’

By Kalana Senaratne

Kalana Senaratne

Kalana Senaratne

“The Muhammedans, an alien people, who in the early part of the 19th century were common traders, by Shylockian methods became prosperous like the Jews […] What the German is to the Britisher that the Muhammedan is to the Sinhalese. He is an alien to the Sinhalese by religion, race and language […] The whole nation in one day have risen against the Moor people. The causes are economic and spiritual…” – Anagarika Dharmapala – Letter of 15th June, 1915 (in A. Guruge, ed, Return to Righteousness (1991), p. 540-541

The Bodu Bala Sena (BBS) and its many monks take their ‘professional’ duty – the promotion of Sinhala Buddhism – quite seriously. And recently, they decided to spread a bit of their Sinhala Buddhism, in Aluthgama, Beruwala and a few surrounding areas in Southern Sri Lanka.

Gnanasara thera called his audience to finish off the Muslims if a single Sinhalese is touched. A singer, Madhumadawa Aravinda, invoked the lines of the late Tibetan S. Mahinda himi (“… es gedi walata hena gahalada sihalunne”). And the mobs did the rest. Around 4 people (Muslims) were killed, over 80 were injured, many houses and shops were torched, there was terror. Violent and forceful retaliation and defence came from the Muslim community. All of this occurred while the President and the Defence-Secretary were absent, away, overseas. Apparently the trend did not stop there, for reports emerged of attacks directed at a mosque in Jaffna and the ‘No Limit’ store in Panadura as well.

What ‘Aluthgama’ represented has sought to be analyzed in many ways, and if you place inordinate attention on the single speech made by Gnanasara thera before violence was unleashed, it would be difficult to forgive someone for imagining that this is largely about the BBS attempting to threaten the State, to capture the State, to promote a form of rule dominated by the monks and military. That, I believe, is a somewhat simple assessment of a very complex phenomenon; it is also not innocent, for in attempting to portray the BBS as a threat to the State, one not only misunderstands the nature of the State but also helps (quite deliberately) the political leadership to evade responsibility. Portray the BBS as the singular threat, save the leadership.

Aluthgama Sinhala 13But the BBS is the underside of Sinhala-Buddhism, and the natural culmination of this project was going to be a very violent one. And ‘Aluthgama’ is a political moment which reveals many things, not only about the BBS and the Sinhala-Buddhist project, but also about the character of the State, its biases and prejudices, and alas, about ourselves.

As a preface, however, I would add that my critique is not to be read as an endorsement of everything that is done by the Muslim community. As a critic of institutionalized religion (and certain religious-customs and practices), in particular, I have absolutely no intention of taking the side of this or that religious group. But I do subscribe to certain political views, so I don’t intend to make an ‘objective’ assessment, whatever that means. My concern is largely about critiquing and/or problematizing the politics of the community and the State I belong to, a politics dominated by the Sinhala-Buddhist community; irrespective of whether or not members of the Muslim community undertake a similarly self-critical exercise concerning their own community.

To return to the topic, four inter-related dimensions of ‘Aluthgama’ are of particular concern and reveal much about the BBS, about Sinhala-Buddhist politics, the State and ourselves.

1. BBS: a threat to the State?

One of the first questions we are made to ask is: is the BBS a threat to the State? I think the answer is ‘no’ and furthermore, it is also the wrong question, for a number of reasons.

For firstly, the BBS is best conceived as being part of the State in the sense that its ideology and project are part of the dominant ideology and project of the State, which have been carried out over the years by successive governments. It is a Sinhala-Buddhist outfit promoting the project of Sinhala-Buddhist nationalism; and in a State that recognizes (especially constitutionally) the prominence of Buddhism, a majority never rushes to view an entity such as the BBS as an aberration, an exception or a threat of any sort whatsoever.

Secondly, a group such as the BBS cannot exist or sustain its campaign without the support of powerful elements of the regime. But more importantly, it cannot do so with the backing of the regime alone. It has to have a strong sympathetic populace; and it has. I have been struck by the level of support and sympathy that the BBS and its broader political project have attracted, especially after the incidents in Aluthgama. And that’s reason to worry. From the legal and business professionals, right down to the students at local (especially Southern) universities, the level of sympathy that is expressed in favour of the BBS is quite staggering, even while one is willing to critique the resulting violence. And this element of the debate needs to be vitally understood and remembered before anyone attempts to critique the BBS as being a threat to the State or the government.

Additionally, of course, it is not just the power of the politicians or of the people that makes the BBS strong and sustainable. It is the power of the robe as well; as Gnanasara thera himself has stated.

Thirdly, I do not think that I heard anything new or strange or surprising from the BBS (especially Gnanasara thera) in Aluthgama. At best, what I heard was simply the express articulation of what one thought the BBS really stood for. And that’s the only difference. And that rhetoric very clearly showed how well the current structure of the dominant arms of the State – the Army and the Police – conforms to the wishes of the BBS. When Gnanasara thera screams approvingly that there is still a Sinhala Army (Sinhala hamudaawak) and a Sinhala Police force (Sinhala policiyak), he is giving expression to the idea that this is what it is, this is how it ought to be.

Fourthly, as for Gnanasara thera’s critique of the Rajapaksas and in particular the President, a keen observer would have detected the subtle changes in tone and expression. In other words, Gnanasara’s critique of, say, Minister Rauf Hakeem, is far different from his critique of President Rajapaksa. And the claim that the Sinhalese have no leader is the standard Sinhala-Buddhist nationalist argument; that the Sinhala-Buddhist nationalists are not entirely happy with certain post-war developments is not news. For example, Dr. Gunadasa Amarasekera’s interesting ‘Amathaka Wu Urumaya: Kawandayata Hisak’ (2011) is a book which is inspired by the understanding that the Sinhala-Buddhist nationalist project is not being adequately realized in post-war Sri Lanka. This does not mean that they support Mr. Gotabaya Rajapaksa; Sinhala-Buddhist nationalism is neither too simplistic to jump mindlessly from one Rajapaksa to another, nor politically too dumb to openly challenge President Rajapaksa and the State. So what we get in Gnanasara thera’s critique of the Rajapaksas is not really a challenge to the State or the government, but rather another version of that ‘course-correction’ message you get from the likes of Ministers Wimal Weerawansa and Champika Ranawaka. And while openly somewhat distanced from the BBS, come Cabinet meeting time, they too will defend ‘Aluthgama’ to the hilt; as they have done, already.

Fifthly, it is necessary not to underestimate the power of the State. It is a State that has tremendous military might; a State which is powerful enough to effectively suppress any movement if it really wants to. And it has every power to do so; legally, constitutionally, militarily, judicially or in any other imaginable way. The fact that it’s not happening tells us precisely what the BBS is all about. And the BBS narrative is a narrative that the dominant part of the State wishes to agree with, and one the government endorses; for example, the recent statement (‘Right of Reply’) on the Aluthgama-violence by the government at the 26th Session of the UN Human Rights Council amounted to a classic acceptance of the BBS-version of events.

If then what is the fundamental or preliminary question that ‘Aluthgama’ should make us ask?

That question is nothing but the following: is the BBS a threat to the Sinhala-Buddhist project? That’s the preliminary question before all else. And this is where one confronts the major challenge.

For firstly, every shred of evidence tells us that the BBS is not a serious threat to the Sinhala-Buddhist project. Where and how is it a threat when the dominant majority appears to be endorsing the project and is therefore ‘silent’? Where and how is it a threat to Sinhala-Buddhism when the top leadership of the Sangha community appears to be unwilling to critique the BBS and its members so directly and openly? Where and how is it a threat when the likes of Ven. Sobitha are silent? And as I mentioned before, the level of support that the BBS garners within the majority community can be surprisingly high.

And secondly, it is challenging because this question can be answered mainly by the Sinhala-Buddhist community, given that it is the overwhelming majority. And as long as the majority community takes a lukewarm approach, it only goes to prove the obvious. [Another issue to be noted here is that in a State of this nature, what is striking is that the dominant majority gets to ask and answer such a question, while it also arrogates to itself the power to ask and answer a similar question affecting the other ethnic communities. So for example, whether a particular political party or entity is a threat to, say, Tamil nationalism is a question that the Sinhalese would rush to ask and answer even before their respective communities do so.]

So, in short, it is difficult to read the BBS as a threat to the State. And far more fundamentally, it is difficult to read it even as a threat to Sinhala-Buddhism. That the BBS is the underside of Sinhala Buddhism is best proven by the very statement of its leader, Ven. Kirama Wimalajothi who has a problem with the BBS, but largely (and perhaps only) with regard to the words its members use, with the manner of expression and articulation – and not the broader politics it stands for.

And if the BBS is not a threat, either to the State or to Sinhala-Buddhism, what it means to the Muslim people (and indeed, the Tamil people) is terribly damaging.

2. Rajapaksas: the only option!

Another dimension of the problem is that one political message that ‘Aluthgama’ seeks to popularize is perhaps that the political opposition in the country is absolutely powerless in the face of marauding monks, communal riots and violence. The Aluthgama episode did show how ineffective the opposition parties, especially the UNP was, in terms of at least getting the mainstream media to report on what was happening to Aluthgama (in fact, only a few laudable exceptions exist, such as The Daily Financial Times and Ravaya). Even some of its members were attacked by mobs. In other words, there is a famous question asked by the people in the South, even by those who are very critical of the government. It is: but then who else can govern? (‘wena kauda karanna inne?’). It is to this question that the BBS, perhaps unwittingly, provided an answer. That irrespective of the violence caused, you cannot even imagine a world without the current leadership.

And that question is almost always linked to the threat of violence, or impending violence, isn’t it? It is almost as if Sri Lankans know that violence is around the corner and will come from somewhere (internal or external), sometime, anytime. But note, the question implies that the root causes are not really the concern here; rather the concern is about how that violence can be contained, managed. In other words, what’s of concern appears to be how and who ensures that the situation is ‘under control’. And the situation will be ‘under control’, the people seem to automatically answer, if the Rajapaksas are in control. Politically and policy-wise, the Sinhala Southern political establishment is no opposition to the government; such opposition comes only from the Tamil political leadership

3. A Challenge within Sinhala-Buddhist Nationalism

‘Aluthgama’ further challenges our understanding of the dynamics of Sinhala-Buddhist nationalism. There is a certain nebulous, post-modern, flavour to the brand of Sinhala-Buddhist nationalism we are witnessing today.

Take the BBS, for example. Its complexity arises in its ability to show that it is endorsed by the Sangha community but also critiqued by some of its members. The BBS we assume has clear support of the political leadership, but it has also bamboozled certain members of the public and political analysts by its critique of the Rajapaksas. Its rhetoric is deplored by many, its project gladly embraced by the very same people. It’s a tremendous problem for co-existence, but is also considered by many within the majority community to be a necessary element in post-war Sri Lankan politics. Opposition (Sinhala) political parties would like to hate it, but their critique is often quite vague.

More interestingly, the BBS is helpful for certain Sinhala-Buddhist national parties to raise issues that might not have been raised before, but it is also constantly raising the nationalist bar making the high jump contest a challenging one. So the BBS not only challenges our understanding of the Sinhala-Buddhist nationalist project, it is a challenge within the Sinhala-Buddhist domain, challenging others within that camp to show how much more Sinhala-Buddhist nationalist they are. It is a knot within a knot, a challenge within a challenge; and where parties and entities feel that they cannot meet this challenge (especially on religious issues), they would now attempt to overcome it by being ultra-nationalistic on other issues, such as accountability and political power-sharing. Furthermore, given the complex internal politics of Sinhala-Buddhist nationalism, the strong defence of the BBS-version of ‘Aluthgama’ by Ministers Weerawansa and Ranawaka tell that the very arrest and banning of the BBS would be politically challenging for entities such as the NFF and the JHU.

Tamil: the inconvenient ‘other’

Finally, the responses to Aluthgama and the solidarity that came to be shown by many via social media outlets reminded, I felt, the convenience with which this solidarity could be extended to the Muslim people, and not the Tamil people. It also showed how very differently we tend to address Tamil concerns about violence, atrocities, accountability.

The Tamil has for the most part been an inconvenient ‘other’ for the Sinhalese, whereas with regard to the Muslim people this has not been that explicit. Today, that the latter too is an inconvenient entity is a message that the BBS and many other entities have sought to suggest; of course, their ideological forefathers had done so many decades ago. But moments like this remind us that the underlying biases and prejudices, the structural and systematic violence that extends to the Tamils, their political aspirations, their lands, etc., ought to be seriously acknowledged, discussed and critiqued by those Sinhalese who are more comfortable standing with the Muslims. For the accusation that The Island editorial (of 21 June 2014) makes – that “[t]oday, in the southern parts of the country in peacetime they are doing what the LTTE did to the Muslims in the North and the East” – is not just an accusation of spreading terror or conducting ethnic cleansing of the Muslims, but also one of a deeply rooted policy that couldn’t have just emerged after the war in respect to the Muslims alone.

In short, the progressive Sinhalese forces need to stand with the Tamils as well as with the Muslims, just as they stand with their own Sinhala people, while recognizing the differences in how the State and its many structural prejudices get directed at these different communities and peoples.


In a country where the arrest of Gnanasara thera, which ought to have been the most direct and simple thing to do in the presence of such glaring evidence of the said monk inciting violence and hatred, the absence of any such arrest (at least, to date) tells us what we need to know about this phenomenon.

It is not simply that some powerful official is behind the BBS. Rather, the very arrest of Gnanasara thera is problematic for the government for reasons ranging from the understanding that Gnanasara thera did nothing wrong to the Sinhala-Buddhist cause (and that it is the BBS that is playing the reactionary/defensive role in the face of an ever expanding and ever threatening Muslim population), to the fear that there will be a strong reaction from the broader Sinhala-Buddhist electorate if any serious arrests were to take place. That tells much about the BBS, the State and the government.

For the legal issues that arise due to certain actions of Sinhala and Muslim religious and/or business entities, high-level dialogue and necessary legal action should be taken. But ‘Aluthgama’ is ideally the moment which calls for a commitment to a serious and radical restructuring of the State, by questioning the role and prominence afforded to the majority religion (and of course, the broader issue of ‘religion’ itself), about the unitary character of the state and its many serious limitations, about the role and place of different ethnic and religious communities within the country, about the space that exists for the development and realization of their political, economic and cultural freedoms and autonomy. But this moment might not be grasped, for the so-called concerned and moderate political, religious and policy-making intelligentsia in the country provides no serious challenge to the present structure and ideology of the State.

Why so? Because the dominant ideology of the State with the active help of groups such as the BBS has been successful in doing two things: first, in inculcating in the minds of the ‘moderate’ community that such radical change is actually impossible; second, through years of doing so, the State has created a community which has been made to realize that the little reform that they promote – which being terribly ineffective – is actually quite revolutionary.

So what happens as a result? What happens then is that after an ‘Aluthgama’, you begin to demand the same political leadership to hold the alleged perpetrators accountable. What happens is that when you realize after sometime that that was never going to work, you find that you are now pushed to engage in that fleeting but soothing palliative, that long forgotten conference on inter-religious harmony. What happens then is that you attend it, hear what wonderful things the Buddha, Christ or Prophet Muhammad had to say, come home happy (given that it was the moderate and politically-correct enterprise) but exhausted, and go to sleep. The next day you wake up to another ‘Aluthgama’. And then? And then you find that before you could even think about it, the government had not only organized such a conference but has even been thoughtful enough to invite you to attend it.

*Note: this is a longer version of the author’s weekly Sunday column in The Nation newspaper 

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Latest comments

  • 10

    Kalana Senaratne,

    A wonderful analysis that helped draw together many strands of my own thoughts. Further, it is beautifully written in simple prose, In terms of the ‘ Project’ that is being engineered , which you have very perceptively outlined, I wonder what is in store for Sri Lanka further down the road? What are the external repercussions and reactions of this ‘Project’ and its current manifestations? The external reactions are already taking a visible shape. The likes of Aluthgama are bound to add strength to these reactions. What will be the outcome? Would the government be able ride the gigantic waves ahead on the ‘ Sinhala- Buddhist projects’ they have chosen to embark?

    Thanks for highlighting the silence of Sobitha Thera on the Aluthgama episode.

    Dr.Rajasingham Narendran

    • 0

      Kalana Senaratne –

      It is easy to stick to facts rather than lies and imaginations.

      “The Muhammedans, an alien people,… who in the early part of the 19th century were common traders, by Shylockian methods became prosperous like the Jews […] What the German is to the Britisher that the Muhammedan is to the Sinhalese. He is an alien to the Sinhalese by religion, race and language […] The whole nation in one day have risen against the Moor people. The causes are economic and spiritual…” – Anagarika Dharmapala – Letter of 15th June, 1915 (in A. Guruge, ed, Return to Righteousness (1991), p. 540-541″

      The Paras, the para-Sinhala, para-Tamils, Para-Muslims, para-Portuguese, Para-Dutch, para-English are all Para and alien people who came to the Land of Native Veddah by Illegal Boats, By Hora-Oru, by Kalla-thonis , mostly from South India, over the years into the land of native Veddah who have been living peacefully for well over 30,000 years in harmony with nature in an Egalitarian and ethical manner.

      The intolerant paras, these aliens came with the Myth of Para-Religions and race to cause havoc and destruction in the Land.

      The call themselves by variety names, and it is immaterial as they are paras and bigots.

      The Proof is in the bodies of the Paras, in the form of DNA. Analysis will show that the Para-Sinhala, The Para- Tamils and Para-Muslims, mostly came from South India.

      The Major Picture In Understanding Our Ethnic Conflict


      Not only that, the paras sprang from apes about 3 million years ago, and they had 48 chromosomes, just lime the Apes. The para have 98.5% of their DNA in common with the great apes. Because the Sinhalese, the Tamils, the Muslims, the Portuguese and others are paras, aliens, foreigners in the land of Native Veddah.

      The native Veddah lived in the land of native Veaah for 30,000 years or so before the Para, who later divided into Sinhalese and Tamils, claimed they were here before. Check the DNA of the Paras. That is Proof. what more do you want?

      Just like Copernicus, Galileo and Kepler sated, the data supports that the Para-Sinhalese and para-Tamils are truly paras in the land of native Veddah., The Paras should get back to South India/Nagaland , where they belong. They can follow their myths in India.


      Since its launch in 2005, National Geographic’s Genographic Project has used advanced DNA analysis and worked with indigenous communities to help answer fundamental questions about where humans originated and how we came to populate the Earth.

      Ken Miller on Human Evolution and Para-Sinhala and para-Tamil Evolution


      Uploaded on Feb 14, 2007 Dr. Ken Miller talks about the relationship between Homo sapiens and the other primates. He discusses a recent finding of the Human Genome Project which identifies the exact point of fusion of two primate chromosomes that resulted in human chromosome #2.

    • 2

      Could not help doing a bit of self praise could you? LOL

      • 0

        Robert, you could not help revealing yourself as a mean bastard. Compared to that a bit of self praise is nothing. You sure you were fathered by the person licenced to do that?

        • 0

          Does it mean that you prefer yourself a bi-product of some kind of an encounter of a third kind.

    • 1

      Don’t know why the author singled out Sobhitha Thera. Why not mention the Mahanayakas, the main representatives of the Lord Buddha. It shows that the author and Dr Rajasingham are prejudiced against Sobhitha thera.

      • 2

        Rev. Sobitha’s voice should be heard loud and clear in the current circumstances, because he has come forward to contest as the common presidential candidate. The people have a right to hear his opinion on the recent incidents. I am of course against religious personalities entering the political sphere. However, this does not imply personal bias against Sobitha Thera.


        • 0

          After Aluthgama Genocidal loot and thuggery Rev.Sobitha Thero coming as common candidate is very bleek. He will not get the approval from both Muslim, Tamil and Christian communities.

          Also Pres.Rajapakse Playing same old same game using BBS to subdue minority communities and opposition parties could backfire on them similar to what happened to SWRD Bandaranaike.

          It won’t be long when UNHRC adopts few more resolutions against Pres.Rajapakse and his government.They could be choked pretty soon but slowly.

          Rajapakses have already been checkmated by UNHRC and Ranil knows about it.

          It will be a cake walk then for the next UNP Government to come into power and a possible common opposition candidate to win Presidential elections.

    • 0

      As usual, Kalana Senaratne thinks aloud perhaps to stimulate a national debate in his liberal narrative.

      The current Sinhala-Muslim conflict brings in other questions to the National Debate. Primarily, if as the Island Editorial Kalana S refers to talks of “cleansing” Muslims from the Sinhala areas where do they go? In 1958, 1977, 1983 – and, latterly in the early 2000s, Tamils in the South – and Colombo particularly – during times of ethnic tension were placed by State actors into buses, trains and ships “to go to where you came from” – and they were forced to that despite the compulsions of the Constitution. But despite the debatable claim of the Muslims they have been here for over a “thousand years” they have no identified and legally accepted “homeland” or established areas to go to. Even in the Eastern Province, they live in Land in which they have evicted the native Tamils by dubious means.

      Yet, the reality is the Muslim is physically here and has contributed to the national good in the last 200 years and more when they became the largest minority after the Sinhala and Tamils. The Government and the people must accommodate them. That is our moral and constitutional responsibility although Muslims will realise their political leaders made enormous mistakes vis-a-vis their relations with the Tamils in the NEP during “the War” and the post-7/83 period. While, increasingly Tamilnadu and India takes a greater interest and demand for the safety and welfare of the Lankan Tamils, Muslims do not enjoy that privilege and will have to blame their recent political history for that. Once again, it becomes clear they would have done themselves a favour if the Muslims, as they did decades ago, joined either of the main political Sinhala formations – the UNP or the Coalition – when there could have been a softer attitude towards them from the Sinhalese. But men like the late ambitious Ashroff – and now Hakeem and friends – miscalculated they succeeded in dividing the Sinhalese and therefore are now entitled to a special recognition and specified areas for them as a “people” The other disadvantage is they chose the neutrality of religion to race and now find all their political calculations working against them – both in the Sinhala and Tamil homelands, if you will.

      Kalana obliquely concedes, as the BBS insists, the Police and Army are part of the Sinhala State. The fact is the forces (Police, Army, Navy and the Airforce) are national entities and do not belong to one race – although that Sinhalese are over 75% of the nation is not in dispute.

      There is much opposition to the BBS in their claim the land is a Sinhala National Project. The leader of the BBS Ven. Kirama Wimalajothi has distanced himself from the politics, violence, rowdyism and unbuddhistic behaviour of GAG and his hordes in robes. Sobita Thero is yet another leading cleric who has not identified himself with the vitriol and theatrics of the BBS. The Kandy Mahanayakas sheepishly chose the path of least resistance and told GAG to do “what he wants”??? A section of the media even went to the extent of suggesting the Mahanayake even did not mind GAG and his BBS acting against the Govt. Over 300 distinguished Sri Lankans have stood up loud and clear they are opposed to the violence of the BBS against a minority community. When GAG barged into Sri Kotha he was manhandled. The largely Buddhist crowd gathered there was about to remove his robe – which shows to what extent Sinhala Buddhist public thinks of this loud-mouthed demagogue.

      GAG knows the Rajapakses fear to take him, the BBS and the outfits of Champika and Weerawansa all at the same time. That also explains the defiant mood of Weerawansa and Champika R in recent times. That is why GAG boasts he can bring half a million monks to the streets to overthrow the regime. No wonder when Hakeem and Rishard insisted he arrests GAG, the President meekly stated arresting one side will not solve the problem. It may be recalled Mahinda Rajapakse threatened CBK in the run-up to him being made PM under pressure he will get tens of thousands of Buddhists priests to take the streets if she chose another. Like in the case of SWRD, the monster MR milked and fed has grown to a size it can devour him at ease.

      If there is a shade of doubt about the machinations of the BBS it is whether they area a creation of the regime or if BBS is kept as an auxiliary to the widely believed ambitions of GR to take over. He has enormous powers with the equally ambitious armed forces, in which he appears to have a greater say than the President. Whether the Brothers Four and Sons three are all part of this project is yet another question that is doing the rounds. As proud Sri Lankans we must hope, like India, Sri Lanka will never fall under the jackboot for a Govt in the South East region.


  • 2

    If Gonsara Thero is not arrested all the peace loving people should protest and demand the resignation of the God Father of the Balu Bala Sena -Gotha from his post.

  • 0

    if this analysis is correct, the situation in SL might be summed up by the saying “Nero played the violin while Rome burnt down”.

    I think the Sinhalese bear a responsibility to drum some sense into the mind sand psyche of our sinhalese brethren that pursuit of racial dominance on this island is destroying the very same.

  • 5

    Dear Kalana,
    Good simple analysis.
    We can suggest that the BBS was emerged and created by the Muslim expansionism.
    In simple terms, we cannot allow that Sri Lanka to become a Muslim country within another 300 years. The government should take proper policy and legal action to prevent this “arabization” of Sri Lanka. The government needs to introduce the policy and legal measures to do the following:
    1. Population growth needs to be measured and controlled. There should be a law or some other mechanism to control that single family unit can have maximum 3 or 4 children.
    2. The sectarian laws such as “Muslim Law”, “Thesawalame Law”, “Buddhist Law” etc should be removed from the legal system. There should be only one legal system applicable to all the communities.

    • 4

      Dear Sunil

      If Buddhist men will wear the pant at home, stop masturbating, and engage in effective sex with their wives, there is no chance for the Buddhists, 70% of Sri Lanka’s population, getting overtaken by a Muslim population of under 9%. Bebadu Sara, close your mouth and open your hose to contribute.

      And Sunil, please stop bullshitting.

      • 3

        The language you use above and the reply to Robert is appalling, the editors of CT must take a stronger stand.

      • 2

        Well said. I guess the Sinhala-man practices “loop before you leap” !

        (Not a typing error)

      • 0

        navin is a fool, CT should never allow this miserable scum to publish posts

        • 0

          Balu Kela Kolla, Oh no doubt you will be delighted if Navin is banned. That is the only way to prevent CT readers from knowing that you were fathered by a canine who lubricated that place with his tongue. All your comments are canine barks. That is why I want you to go away with your tail between your legs, without wasting everyone’s time.

    • 3

      sunil Dahanayake

      “The sectarian laws such as “Muslim Law”, “Thesawalame Law”, “Buddhist Law” etc should be removed from the legal system. There should be only one legal system applicable to all the communities.”

      Could you tell us about “Muslim Law”, “Thesawalame Law”, “Buddhist Law” etc. We are keen to learn.

      “In simple terms, we cannot allow that Sri Lanka to become a Muslim country within another 300 years.”

      In about 100 years this island is going to be over run by Sinhala/Buddhists. If you are Sinhalese or Buddhist you should be worrying about the lasting effect of the nasty Sinhala/Buddhism that is forced on rest of the people.

      Let me ask you a simple question.

      Your so called people, language, traditions, religion, culture, history etc are the products of long term Hindianisation of this island and partly by Arab trade.

      The foreign exchange you earn and the petrol you buy to fuel your lifestyle are from Arab lands. When you depend on Arabs why “arabization” of Sri Lanka is wrong?

      Your hypocrisy knows no bound.

      “Population growth needs to be measured and controlled. There should be a law or some other mechanism to control that single family unit can have maximum 3 or 4 children.”

      Why not zero children per household?

      This will amount to public scrutiny of Muslim’s private parts.

      If you are worried about increasing Muslim population, why don’t persuade the Sinhala/Buddhists to have more children?

      Beg your pardon, when your women folks are compelled to serve the Arab households you don’t have enough opportunity to procreate.

  • 2

    A good piece Kalana, well done. This make sense not like someone like dodgy DJ who make a big story and then keep the stings to protect the Medamulana rogues.

    BBS and its equivally disasterous mouthpiece G.A.G machan in robes is just a creation of the Rakapaksas to create a divide in the civil society to make it looks like BBS is the only viable opposition the Sinhalese hve for now as with Ranil UNP is a dead horse and JVP have lost its way with MARA have taken JVP slogans and then with BBS takes the Anagarika Dharmapala slogans have destabilize the JVP vote base even further.

    With BBS getting support from folks like Champika Ranawaka a known psycopath and uneducated animals like Weerawasa etc., they get the momentum going forward and the masses particularely the Singhalese yough neeed that ‘thrill’ factor to get going and muslims are just being hunted for these reasons.

    in cities like Galle/Panadura/Maharagama/homagama etc., BBS will get followers more like 3wheel drivers and job less folks that need some thrill to get going in day to day life.

    Also MARA knows that hitting Sri Lankan muslims will not get much of a trouble with Arab nations as they do only care for Arabs and discriminate any other muslims from sub-continent of even Africa, just talk to someone worked in the Middle East will tell you.

    Thank you GAG machan for the thrill and entertainment. We are following you in all the social media and web for your next adventure !!

  • 1

    Kalana Senaratne

    RE:The Politics Of ‘Aluthgama’

    “But the BBS is the underside of Sinhala-Buddhism, and the natural culmination of this project was going to be a very violent one. And ‘Aluthgama’ is a political moment which reveals many things, not only about the BBS and the Sinhala-Buddhist project, but also about the character of the State, its biases and prejudices, and alas, about ourselves.”

    underside of Sinhala-Buddhism,

    1.Goes back to the lies and imaginations of Momk Mahanama of Mahawansa

    2. It is written in Pali and the Sinhalese Buddhists mix it up with Pali, as the Tipitaka was written in Pali.

    3. The Sinhala, the Tamils. The Muslims are all Paras, Foreigners, Aliens i the land of Native Veddah. Besides, the Sinhala and Tamil are Paras from South India, just like most Muslims, in the Land of Native Veddah. Just test the DNA of Para-Sinhalese, Para-Tamils and Para-Muslims.

    4. Sinhala, Tamil, and Muslim are Paras as per Native Veddah terminology, who came as uninvited guests to the Land of native Veddah, who lived for well over 30,000 on his land.

    5. The Sinhalese, Tamils and Muslims ( mostly) are of south Indian ans some East Indian genetic stock. They are Not West or North Indian. This was confirmed by DNA analysis. That is it is generally hard to tell one from another if they wear the same dress. It is language and religion that separates them, not genetics.

    Bali Indonesia that is 93% Hindu is peaceful Lanka, the Land of Native Veddah, with 75% Sinhala, and 70% Sinhala Buddhists is violent. Looks like Sinhala and Buddhist with Buddhist Monks is an explosive mixture.

    ARE YOU a NAGA or PARA? Who is the indigenous Sri Lankan? The Native Veddah Aethho.

    All others are paras. Para-Sinhala, Para-Tamils, Para-Muslims and all the other Paras. Don’t believe this as fact? They carry proof in their bodies, as DNA. Test their DNA. Science Sorts Myths.


    COLOMBO DIARY | PK Balachandran, PTI January 30, 2006 First Published: 18:21 IST(30/1/2006) Last Updated: 18:21 IST(30/1/2006) Sponsored – See more at:


    One of the most contentious issues in the ethnic conflict in Sri Lanka is the question of indigenousness. Correct answers in by AMARASIRI ( )

    1. Which community is indigenous and which is not? ( Veddah, and others are Paras)

    2. Are the Sinhalas the only indigenous people or the first to arrive in the island?( They are para like the others)

    3. In other words, are the Tamils outsiders or later entrants? ( They are Paras too like the Sinhala)

    4. Is Sri Lanka a multi-ethnic country or is it essentially a Sinhala country with the other groups being a mere historical add on? ( Multi-Ethnic Para Country)

    5. When the conflict between the majority Sinhalas and the minority Tamils became the central issue in post-independence Sri Lankan politics, both sides used “history” to buttress their respective cases. ( Yes, Both are Paras and debating which Para came after native Veddah)

    6. Influenced by the colonial historiography of the 19th and early 20th centuries, the Sinhalas declared that they were indigenous to the island, and that the Tamils were invaders from South India. ( The Sinhala and Tamils are Paras, foreigners, in the Land of native Veddah)

    7. They said that the Sinhalas were Aryans from North India and the Tamils were Dravidians from South India. ( Both Sinhala and Tamils are Deavidians/Naga from South India. The DNA in them proves that. The Tamils used Dravidian Tamil, and the Sinhala used Prakrit Sinhala.
    However., Prakrit Sinhalese have about 40% of its words from Tamil)

    8. The Tamils, on the other hand, argued that they were indigenous, with the North and the East as their traditional homeland. ( Yes, the para Tamils settled there, when they came from South india)

    9. They also contended that they were part and parcel of the ancient Tamil culture of South India and had little or nothing to do with the Sinhalas who lived in the rest of the island. ( Partly true and Partly False. The Sinhala are from South India and they spoke Dravidian before that)

    10. But renowned Sri Lankan historians and archeologists like K Indrapala, Siran Deraniyagala, Leslie Gunawardena and Sudarshan Seneviratne, contend that Sri Lanka has been multi-ethnic and multi-cultural from prehistoric times. ( True. They were all South Indians. Check their DNA)

    11. They add that both the Sinhalas and the Tamils are from the same South Indian-Sri Lankan (SISL) gene pool. ( Correct. The DNA confirms it).

    12. They reject the mass migration or invasion theory so popular among colonial and post-colonial historians. They say that people, cultures, languages, religions, artifacts and technologies moved in small ways from place to place over long periods of time. ( A more likely scenario)

    13. And these movements have not always been in one direction, as many seem to think. ( Yes, Sinhala married Tamils and vixce versa)

    14. Sure, there have been invasions, but invasions have not been the dominant mode of movement, they say. ( It could be both)

    15, Trade, cultural, religious and political movements and linkages have played a more important role in social transformation than military conquests or mass migration. ( Most likely)

    17. Sri Lankan and Indian historians like Romila Thapar also reject the theory of the displacement or annihilation of local populations by foreign ethnic groups. ( Likely)

    18. There has been “language replacement” but rarely ever physical annihilation or replacement of populations, they say. ( Most likely, as they are both from South India)

    19. In his seminal work, The Evolution of an Ethnic Identity: The Tamils of Sri Lanka: C 300 BCE to C 1200 BCE (The South Asian Studies Centre, Sydney 2005, Prof K Indrapala says the present-day territories of Sri Lanka and South India comprised a single region in which the pre-historic ancestors of the modern Sri Lankans and South Indians roamed freely with the sea dividing the two land masses acting as a unifier rather than a divider. ( True the DNA analysis of both Para-Sinhala and Para-Tamil confirms that. )

    20. The Tamils have been in the island of Sri Lanka since long. “The earliest inscriptions and the early Pali chronicles attest to the presence of the Tamils (Damedas/Damelas) in the EIA (Early Iron Age),” says Indrapala. ( Both Paras, para-Tamil and para-Sinhala from South India were there in the Land of native Veddah Aethho, AFTER the Vedddah were therefor well over 30,000 years)

    21, “The Demedas in Sri Lanka in the centuries BCE (Before Common Era or AD) need not, therefore, be considered as outsiders.” Indrapala says. ( Yes. Both the Demalas and Sinhalas are Paras.)

    22. The Ila (or Hela or Sila as the ancient Sri Lankan inhabitants were known) moved back and forth between Sri Lanka and South India just as the Demeda or Demela (Tamils) did. ( Yes, They were the SAME South Indians)

    23. “The idea of looking upon the Demedas as aliens was surely not prevalent in the Early Historical Period (EHP). ( Yes, because BOTH were PARAS)

    24. nThe earliest extant chronicle of the island, namely, the Dipavamsa, does not refer to the Damila rulers of Anuradhpura (Sena and Guttaka) in its list as invaders. Nor does the Mahawamsa, the most important ancient Sinhala chronicle. The Mahawamsa describes Sena and Guttaka as ‘sons of a horse-freighter’ (assanaavikaputta).” Sena and Guttaka, who had conquered Anruradhpura and ruled it for 22 years, were described in the Mahavamsa as having ruled “justly” Indrapala points out. ( Historically correct and supportable)

    25. Duttagamini-Elara conflict The account of the armed conflict between the Sinhala hero, Duttagamini, and the Tamil prince, Elara, in the Mahawamsa, has formed the basis of 20th century perception of the relations between the Sinhalas and the Tamils in ancient Sri Lanka. But Indrapala and other modern historians consider this interpretation invalid. They point out that the Mahawamsa had portrayed Elara as a just ruler who was admired greatly by Duttagamini. The latter had noted that Elara was a protector of Buddhism, and admired him for being just to friend and foe alike. Duttagamini even built a memorial for Elara and asked Sinhala Buddhists to worship at it. (Data supports it)

    26. “The idea that the Demela were foreign intruders and the Hela fought to liberate their people is nonsensical,” Indrapala concludes. Cultural and political symbiosis Sinhala and Tamils kings of Sri Lanka and South India cooperated in peace and war. Getting tired of sorting the Myths between the para Sinhala and Para Tamils, in the LAND OF NATIVE VEDDAH. It was not uncommon for a Sinhala king of Anuradhapura to seek the help of a Tamil prince in South India in war or to gain a throne. Sinhala kings routinely recruited Tamil mercenaries from South India. Many of these settled down in the island. Likewise, Sinhala princes aligned with Tamil Nadu rulers in their internecine wars. In the reign of the Sinhala king Sena II (853-887) a Sinhala army sided with the Pallavas and defeated the Pandya king. The Sinhala king placed his favourite Pandya prince on the throne in Madurai. Later, after the ascendancy of the Cholas, the Sinhala kings sided with the Pandyas to contain the aggressive Cholas. In times of peace, the Sinhalas of Sri Lanka and the South Indian Tamils cooperated in a variety of activities including the building of the irrigation tanks in Anuradhapura and Trincomalee. Leslie Gunawardane has written extensively on SISL cooperation in irrigation works. Tamil soldiers helped construct irrigation tanks in Anuradhapura and Trincomalee areas. Tamil merchants in Sri Lanka contributed their mite to the building of these facilities. Earlier, Megalithic folk from South India had brought to Sri Lanka the domesticated rice plant and taught Sri Lankans the use of iron. – See more at:


    • 1


      You are distracting from a serious discussion of a serious subject. Can you not desist from your para (no pun) talk. It is not relevant, no one is interested. Except for a few inbred veddas, the vast majority of the inhabitants of Sri Lanka are Paras.

      Can you please satisfy yourself with the accepted rule that a person qualified to receive a Sri Lankan passport is considered a Sri Lankan citizen eligible to reside permanently in the country? If you can’t, you will simply suffer, because you can do nothing to change the given.

      • 0

        When so many lies have accumulated…..
        It’s important to know where we stand and where we come from para is it indran??

        keep it up Amare – Tell them the conclusion, Tell them how you justify the conclusion, and Tell them what you want them to do with the conclusion.

  • 1


    Dr KS should extend this piece including sections on (a) The BBS-Army nexus, if any, (b) possibility of much bigger conflagataions even if not as horrendous as 1983, and (c) international repercussions and the possibility of regime change (How many opponents? India, the West, the Tamils, the Muslims, the Liberals, the Left, the Colombo elite, the Islamic states).

    • 1

      Prof Kumar David,

      Has KS finished his Ph.D.?

    • 0

      (c) international repercussions and the possibility of regime change (How many opponents? India, the West, the Tamils, the Muslims, the Liberals, the Left, the Colombo elite, the Islamic states).

      No mention of Sinhala here. he he he…. and more “Colombo elite” Phew!

      Is this guy for real?

  • 4

    This is an excellent article. However, I am at a loss to understand who the “so-called concerned and moderate political, religious and policy-making intelligentsia” are, who the writer claims “provides no serious challenge to the present structure and ideology of the State”. If they are “policy making” as the writer characterizes them, they must be part of the government. If they are part of the government, I do not understand how or why they could or should challenge the present structure and ideology of the state, which the government fosters, and with which the government’s interests are intertwined. I hope the writer explains this conundrum, and tell us who these “moderates” are.

    • 1

      “…I hope the writer explains the connundrum and tell us who the moderates are”
      That is exactly what I too am wondering about
      The writer in his well presented analysis mentions about the’knot within the knot”.
      Perhaps he himself is unable to see though the fog.

  • 1

    No matter what analysis and explanations are given, the political instability and demise is already knocking at the door for the country and the Rajapaksas. These guys are just food only for doing the bad and the worse things to their nation and people. Everything will come to an end sooner than later. Their days are numbered ! The planets have not stopped moving or working. Rajapakses time is up and probably they would soon pack up and vanish leaving the incorrectly cherished Sinhala Buddhism to rot by itself. That will make all human and Lord Buddha happy. Probably the majority of the Sinhalese and the prelates doesn’t know how to conduct lives religiously or how to follow Buddhism.
    The Lankan Buddhism might even die slowly altogether like in India where Buddha was born and Buddhism originated. In short, the Sinhala Buddhism brought disrespect and a very bad name for Buddhism overall like the Mayanmar’s military Buddhism and Thailand’s sex Buddhism.
    Even Buddha cannot teach his Buddhism to any of these jokers who call themselves “Buddhists”

  • 0

    What the BBS and the GOSL do not realise is that the Insurance Compensation Rupees, for these Damaged and Torched buildings are going to come out of ‘Sinhala Buddhist’ Pockets!!
    They will be built bigger and better with that Insurance Money!

    • 0


      Are you aware of any of the promises made to the Minorities by the Cheating President of Sri Lanka ever being fulfilled?

    • 0

      “‘Sinhala Buddhist’ Pockets!!”

      you dont seem to understand the functioning of insurance and why folk contribute to insurance from national to private.

      When have the begging bowl nation of sihala buddhist paid it’s dues??

      In 83 many businesses and homes were insured but the sihala buddhist insurance had gobbled the money in tourism and not re-insured as per policy therefore over 90% never got a cent except for a few colombo 7 lads who knew Lalith A and that too in several stages. Others like Cyntex got ADB aid/loan.

      This time too Sihala Buddhist Tsunami Fund Hora wont pay.

  • 2

    “BBS: a threat to the State?” Asks the naive or pretending author!

    BBS is the army, BBS is the government, it is the Rajapakse clan, it is the Sinhala Buddhist racist state.

    They are all it together to make the island exclusively Sinhala Buddhist.

    Sri Lanka is reaching the abyss.

    Stop making excuses.

  • 2

    Shameful to think that it is Buddhist Priests who have to stir up the people pro-violence, to take action against their inability to fit in with the county’s ultra-capitalistic status.

    Disappointing to know that Gosl cannot/do not have other ways of building up the Sinhala-Buddhist majority. Yet, we know, for reasons of integrity, that is imperative the Sinhala-Buddhist majority be built up. That is a fundamental truth.

    What is in store for Sri Lanka further down the road?

    Rather than stirring up crowds against Muslims, better that the judiciary designs laws to save Muslims from Wahabism. If this sounds undemocratic, imagine what UN et al are waiting to do with Aluthgama.

    Better that educational and commercial structures are set in place to incorporate the SB’s into the Muslims world of commerce- mandatory measure. Stifling free enterprise? Yet better than the BBS structure of boosting up a violent SB front.

    Education of city dwellers for knowledge of rural persons. Contemporary SB culture and heritage taught to the minorities. Plenty of ancient culture, music, dance and literature is taught (high level activities of Lankan hierarchy of days of yore), but what is needed is knowledge of the present-day common man, and of how to integrate with him.

    Fill back the gap of upper-middle-class to rich persons who migrate overseas with brains and/or money. That level of persons who can take the country to better levels are missing.

  • 1

    Quite an engaging analysis, clearly proving that the Buddhists want to and will have it all, not giving away anything to the Minorities. Regardless of whether or not the Constitution mandates protection of the minorities, and or observance of the Rule of Law, the unstated conclusion from the analysis of Kalana Senaratna is that Minorities will be most foolish to expect to be treated as citizens by the State, or receive any protection.

    The minorities will be permitted to subsist only with the permission of the Buddhists – liable to be treated most cruelly if such would give them profit and pleasure. For example the weekend arson attack on “No Limit” is such a manifestation – Buddhist Society desiring that their members who amassed monumental wealth from State Corruption during the last 20 years should exclusively profit from the opportunities available.

    It is a cliché, but the behavior begs to be described by reference to the Mahavansa Mentality. Gnanasara’s verbal diarrhea is exactly that. Kalana Senaratna, after considering the social and political context, has ventured to suggest “Aluthgama is ideally the moment which calls for a commitment to a serious and radical restructuring of the State” immediately dismissing it as not going to happen.

    Kalana admits finally that the State will continue to orchestrate many more Aluthgamas, and perpetuate the uncivilized status quo. He says: “you find that you are now pushed to engage in that fleeting but soothing palliative, that long forgotten conference on inter-religious harmony. What happens then is that you attend it, hear what wonderful things the Buddha, Christ or Prophet Muhammad had to say, come home happy (given that it was the moderate and politically-correct enterprise) but exhausted, and go to sleep. The next day you wake up to another ‘Aluthgama’. And then? And then you find that before you could even think about it, the government had not only organized such a conference but has even been thoughtful enough to invite you to attend it”.

    If Sri Lanka is to remain as a respected member of the International Community of Nations in the 21st century, the relevant question is whether Governance determined by the State’s Mahavansa Mindset is sustainable. Several factors have an impact:

    1. Sri Lanka is a trading nation depending on the goodwill of the rich Western, and Middle East Countries. Non conformity with guidance set forth in the United Nations Conventions will cost Sri Lanka dearly. So too a perception in the Middle East that the Muslim Community is being persecuted. A trade boycott alone by these two elements can cut off the oxygen to the livelihood of Sri Lankans, including its rural poor. The Chinese delusion will cease as soon as the first default in the loan repayment occurs.
    2. At least 10 percent of Sri Lankan citizens are employed abroad, and probably the national exchequer depends on their remittances to maintain Sri Lanka as a viable economy. It is a nightmare even to contemplate the situation where Sri Lankan nationals are no longer welcome on foreign shores.
    3. The closest neighbours are the nuclear powers India and Pakistan, whose populations are emotionally swayed by ethnic and religious considerations. The impact of Buddhist extremist cruelty on Hindus and Muslims can never be under estimated. Sri Lanka is doing well to hide the State’s anti Muslim activities from the Pakistan general public. But for how long? Unlike the Indian government, the Pakistan Government has been proven to be incapable of resisting popular pressure. It is in the nature of Pakistanis to be willing to make the supreme sacrifice in the defence of the Muslim Umma (community).
    4. State practices repugnant to modern caveats of non discrimination, fairness, equality, adherence to the rule of law etc cannot be hidden away. Due to the internet age information travels free and fast. A confusing, lying, hypocritical smile, in which our President excels can work no more. An honest person with integrity will serve Sri Lanka best as its President. The world will soon realize that the honors conferred on Rajapaksa when in Bolivia were abhorrent.

    The answer, then, to the question whether “Governance determined by the State’s Mahavansa Mindset is sustainable” is a clear NO.

    It will be unrealistic and foolish to expect the present Ruling Clan to act with the interest of the country in mind. They care for only how much they can loot, to invest their loot in safe havens outside the shores of Sri Lanka for their private profit. The Sri Lankans have no choice but to throw them out through political means. With the monumental increase in the size of the army particularly after the conclusion of the Elam War, the Citizens need to be mindful, of the frightening possibility of the imposition of a cruel and repressive dictatorship.

  • 2

    Nationalism is a projection of fear. In a fully aware mindset nationalism should not exist.

    Although what we are talking of are ordinary masses with varying degrees of enlightenment. There should be flexibility and understanding when dealing with these issues.

    There will be far worse consequences if Gnanasara is taken out of the equation and made into a martyr. A better approach is perhaps to get the guy onto a stage with the leader of Jammah-Islamah and let them debate and prove each others “intellectual” prowess. I am sure it will be a laugh.

    Cool heads needs to prevail. Harsher alternatives to the current predicament should not even be considered. Time is a great healer. Sri Lanka has many positive things to focus on than the negative – the half-glass thing.

    • 1


      Stop talking BS.

      When should sinhala – buddhists start fearing of their own existence ? or should the Sinhala – buddhists stay calm, quite and be good buddhists until christians, muslims and tamil fight it over for Sri Lanka ?

      Only the christians and muslims are screaming.

      What are you ?

      • 0

        “Only the christians and muslims are screaming. What are you ?”

        Jimbo he is like you a product of free education living down under and trying to create another failed socialist/communist sihala buddhist state that he could milk.

        Jimbo you are the die hard classic tatte motte who has grown up with free education and dana in the USA.

        The land does not belong to anyone’s pop but one thing for sure Mugabe Loves para sihala buddhist so please go away.

        Happily Agnostic

    • 0

      Arrest of Nanasara will not lead to worse consequence.

      1. How does Nanasara survive?
      The only reason nanasara survive is the patronage that is given by the state and country’s media specially sinhala media. If Gover showed the downside of Nanasara to the public and then arrest him, there wont be any worse consequence.
      It is the whitewashing of nanasara by media in SL that keeps nanasara going.

      2. I agree Kalana is right when he says many buddhists in SL have a soft corner for BBS. (It is like, “at least they talk about this” mentality). But it is wrong to say buddhists like nanasara. They support BBS project, but consider Nanasara to be bad PR.

      3. If gover wants they could have stopped and still can stop BBS.

      What does Sinhala people want and what has created this situation?

      1. Due to stupid economic policies of the sinhala politicians in the past and present, the country’s economy has gone down. The population booms of sinhala people in 70s were sacrificed in insurgencies and war. Therefore the economic development that is brought out with population boom did not happen. Sinhala politicians dragged the sinhala people down.

      2. But Moor traders who were traders did develop and got economic booms when open economy was started. With 1976 conference in SL (during Sirima) muslim countries’ interfernce into SL started. A peaceful and progressive moor community was subject to arabisation that was cleverly done by arab countries.

      3. With reforms in health sector in 70s sinhala population growth rate declined while muslim did rise.

      4. The ancient religious sites of buddhists in east and even in central parts of the country subject to destruction by islamic settlements and gover’s not applying rule of law has further worsen the situation.

      5. Seeing the religious indoctrination that is seeking into muslims, gover should have realised a possible conflict in SL and take steps to introduce secular policies and take steps to effectively reduce religion impacting civil life. But they did not do that. Seeing the signs buddhists started immitating the muslims taking a buddhist facist ideology. They think the only way to stop islamisation is to create a similar buddhist force that is going to keep buddhist identity of SL.

  • 1

    A woman who is crying on the picture of this post is a Sinhalese. Her home has been set blaze by the Muslims thugs. There are several houses of sinhalese have been burnt by Muslim extremists while Some Sinhalese in that area have hid Muslims in their houses.

    • 0

      The laments of the cruelling affinity of her only son with the Gotabaya criminals, who became a pawn in the hands of the underworld criminal lord Gangsara Thora.

  • 0

    rationalist wrtes:
    What the BBS and the GOSL do not realise is that the Insurance Compensation Rupees, for these Damaged and Torched buildings are going to come out of ‘Sinhala Buddhist’ Pockets!! They will be built bigger and better with that Insurance Money!
    I add,
    Also from the Never ending Tamil diaspora remittance from abroad to keep their Kins alive, or to bribe the soldiers to get their relatives out of prisons and camps, to prevent them being taken into hell-holes, to get anything being done to get out of the ‘Miracle of Asia’ by any means including the leaky boats, to keep them in South paying astronomical rents to the land-lords so that their Kins are safe from the protective(?) soldiers. A lot of money indeed. Why don’t someone calculate how much the Diaspora(Tamil) has contributed to the Government to carry out the war effort over the years. I did and I am sad!!

  • 0

    The only way of harnessing the BBS may be by seeking the support of Muslim countries if they have some concern for their Islamic brotherhood in Sri Lanka and for them to act quickly and effectively. The signs of same happening are already there!

    Sengodan. M

  • 0



  • 0

    Hello Kalana Senaratne, awesome article, thanks for having the courage to share it. The real problem is, now that the Tamils are defeated, they need another target, so the Muslim just happened to be that. What would the tugs do, what would the monks do, or even racist politicians do without so-called enemies? The defeat of LTTE is very boring thing for those guys, so they are turning against the Muslims now, next it will be Christians. This is the mindset of a racist one who is possessed by a superiority complex, it has to attack somebody, its mere survival depends on continuous warfare, and continuous attack. The sad part is, this is not limited to the tugs or mobs or the uneducated, the very learned so-called highly educated, respected ones too carry this racist virus within them, as they got it from their mother’s milk passed down from generations before. I have met many educated and highly respectable Sinhalaes, but the term “Demalu” never seem to escape them, such is the depth or substance of their principles. SO, Aluthgama is only a start, it will get worse, the blood hungry racist won’t rest now, as they got the taste (again), so they repeat, mark my words. Until you stand in another’s shoes as equals, you will never transcend racism, its in our blood. enjoy the ride. thanks again for your article.

  • 0

    KS: The best disscection thus far with an appropriate heading. Thanks.

    Instead we read DJ – his usual muck a few days ealier. This brings me
    to question as to why KS did not deal with hidden move made by MR in May
    2009 when be made his FIRST Official visit to Myanmmar – immediately
    after the war being won. It gives a clue to MR & cabals hidden agenda –
    does it not?. The current progrom has links. Gota could not have made
    a better recruit than GAG – credit to GRs H.Resources ability?

    If Maynmmar/Zimbawewe could have got thus far, MR/cabal thinks why not
    me and encouraged by China/Russia back up at UN level, he is stepping up
    one at a time. Modi has only one claim – 13A – which too is a matter of
    “shaping things” with time. It was JR who said that he had to keep the
    Sinhala people happy by doing what he did to Tamils. So, MR is doing the
    very same using the Muslims this time. The UNP is in a dilemma over the
    situation and sitting on the fence – as it too is only concerned of its
    share of SB Voters. The JVP is more frightened as it has only to hinge on “economics” and cannot expouse its religious flavor.

    The War-crimes Inquiry news have waned, as to be expected and so will
    this “Aluthgama Politics”. Cheers to Hakeem – he will keep marching.

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