{"id":126856,"date":"2014-06-25T13:50:40","date_gmt":"2014-06-25T08:20:40","guid":{"rendered":"https:\/\/www.colombotelegraph.com\/?p=126856"},"modified":"2014-07-02T01:44:35","modified_gmt":"2014-07-01T20:14:35","slug":"thomas-mores-socialist-utopia-and-ceylon-sri-lanka","status":"publish","type":"post","link":"https:\/\/www.colombotelegraph.com\/index.php\/thomas-mores-socialist-utopia-and-ceylon-sri-lanka\/","title":{"rendered":"Thomas More\u2019s Socialist Utopia And Ceylon ( Sri Lanka)"},"content":{"rendered":"

By S. I. Keethaponcalan<\/span><\/a> –<\/b><\/p>\n

\"Dr<\/a>

Dr S.I. Keethaponcalan<\/p><\/div>\n

\u201cThomas More\u2019s Socialist Utopia and Ceylon (Sri Lanka)\u201d by Laksiri Fernando<\/strong><\/p>\n

Laksiri Fernando<\/span><\/a>\u2019s recent book titled \u201c<\/span>Thomas More\u2019s Socialist Utopia and Ceylon (Sri Lanka)<\/span><\/a>\u201d<\/i> (Createspace, 2014) certainly is one of the most interesting books published due to the fact that it differs greatly from the general line of investigation undertaken by leading contemporary Sri Lankan political scientists. Fernando takes Thomas More\u2019s book, published in 1516 in Latin (English and other language translations were published later) and argues that the island imagined by More in this book was in fact Sri Lanka. The rational is that More took inspiration to his ideal society from a real world example, the 16<\/span>th<\/sup> century Ceylon.\u00a0<\/span><\/p>\n

Fernando enthusiastically introduces Thomas More, who was one of the early socialist thinkers and coined the now very popular term \u2018Utopia,\u2019 which means an ideal society or condition. The book entails two major sections: the first section examines More\u2019s ideas from Laksiri Fernando\u2019s perceptions and the section two, is the reproduction of More\u2019s work with some modifications to make the comprehension easier for an unfamiliar reader. This review therefore is concerned with the first section of the book. In this section Fernando: (1) introduces and examines More\u2019s notion of socialism, (2) argues that the utopian island that More talks about in this book was Sri Lanka, and (3) contends that socialism can be the medicine for some of the problems the Sri Lankan society faces today.<\/p>\n

More\u2019s Socialism<\/b><\/p>\n

Being a left oriented scholar himself, Laksiri Fernando introduces More\u2019s notion of socialism with sort of admiration. It is argued that although More was not the first socialist thinker he was the first to present a \u201cstrong critique against the emerging capitalist society in England\u201d in the 15th<\/sup> and the 16th<\/sup> centuries. Fernando, therefore, argues that More was the first \u201cmodern socialist thinker\u201d (p. xvii). More\u2019s socialist ideas are discussed under several themes; economy, politics, society and so on. For example, under \u2018Utopian Political Economy,\u2019 Fernando points out that it was \u201ca system of agrarian socialism combined with good governance at least in the economic sphere\u201d (p. 27). In More\u2019s Utopia, people work six hours a day and all capable people are forced to work. It is however, imperative to note that Fernando does not indulge in uncritical appreciation of More\u2019s ideas. For example, equality is one of the basic premises of the socialist society More had in mind. Utopians live in similar houses and wear similar garments and Fernando has some harsh words. Fernando points out that \u201ccompared with many other sophisticated propositions by More, this appears to be quite immature and stereotypical\u201d and wonders what is wrong with fashion or beauty (p. 48).\u00a0 Fernando further contends that More perhaps was advocating an unnecessary uniformity in his ideal society. Fernando also forcefully refutes the notion that \u2018freedom of movement\u2019 should be restricted in his ideal land.\u00a0 Therefore, the book entails a thought-provoking discourse on More\u2019s socialism.<\/p>\n

The Utopian Ceylon<\/b><\/p>\n

The most interesting discussion however, takes place on the thesis that More\u2019s dreamland in fact was Ceylon of the 15th<\/sup> and the 16th<\/sup> centuries. This should be considered the center-piece of the book. While noting that there are other several theories on the possible real world location of More\u2019s Utopia, including England, \u2018Atlantis,\u2019 Kerala and the Philippines, Laksiri Fernando argues that the geography, history, politics and society of the then Ceylon fits the description. Fernando believes that More knew about Ceylon and most probably got the idea from a travel narrative written by a Portuguese who was stranded in Ceylon in the eve of the first official colonial arrival in 1505.<\/p>\n

\"Laksiri\"<\/a>More\u2019s information on his dreamland was not first hand. Hence there bound to be inaccuracies and exaggerations. Yet, some of the physical descriptions used by More mirrors Ceylon\u2019s physical and historical features, argues Fernando. For example, Fernando believes that the harbor described in Utopia was Trincomalee, Amaurot, the capital of Utopia was Kotte, river Anider was Kelani (Ganga), and the small river described was in fact Diyawanna Oya. According to Fernando this is how More describes the physical features of his Utopia i.e Ceylon, \u201cthe island of Utopia is in the middle 200 miles broad, and holds almost at the same breadth over a great part of it; but it grows narrower towards both ends. Its figure is not unlike a crescent: between its horns\u201d (p. 4). Fernando argues that even the history of the island matches the narrative of Vijaya and his arrival in the island. Utopus, founder of Utopia was Vijaya was the argument.<\/p>\n

In relation to this argument Fernando states that \u201cVijaya is considered the founder of Lanka or Ceylon\u201d (p. 7). It is here some of the contradictions of the book begin to surface. Vijaya is not considered the founder of Ceylon but the Sinhala race. Describing some of the customs of the people in Utopia, More says that \u201cin the festival which concludes the period, before they go to the temple, both wives and children fall on their knees before their husbands or parents\u2026\u201d (p. 11-12). In response, Fernando argues that this and other customs described are \u201cakin to both Hindu and Buddhist practices, perhaps more to Hinduism\u201d (p. 11). In reality however most of the customs depicted are Sinhala and Buddhist. As a custom, the Hindus in Sri Lanka do not \u201cfall\u201d on their knees before their husbands or parents. In Sri Lanka this is typically a Sinhala practice, which exists even today and valued as a great tradition among most of the Sinhala people.<\/p>\n

One of the main factors that could cause an intense debate is the imagination that Ceylon was a single political unit in the early 16th<\/sup> century. According to the thesis of Laksiri Fernando, there existed a \u201cgood government\u201d in Ceylon and the people were united, their laws and customs were the same and they lived as a \u201cfamily.\u201d There was also a Supreme Council which consisted of three Senators from each district. Therefore, More and Fernando conceive of a single socio-political unit. However, when the Portuguese arrived in Sri Lanka, the land was divided vaguely into three independent kingdoms. This was a major feature of colonial history of Ceylon. Also the differences between the Sinhalese and the Tamils especially were very apparent even in this period.\u00a0 Some of the sources Fernando has quoted from the same period talk about \u201cSinhala traders\u201d and \u201cSinhala and Tamil houses.\u201d Against this backdrop, imagining Ceylon as a homogeneous society may need some serious convincing. Also this makes the reviewer wonder whether the descriptions of Utopia match Ceylon or Kotte. It is possible that More\u2019s informer had a narrow experience in the South only.<\/p>\n

Nevertheless, in his introduction itself the author declares that his thesis is presented as a hypothesis and it is up to the historians to prove or disprove it. The idea remains open to examination, as intended. Historians with strong grasp on global geography will be able to effectively judge Laksiri Fernando\u2019s thesis. Therefore, the book has the potential to ignite a useful debate on the history and society in Sri Lanka.<\/p>\n

Socialism as Panacea <\/b><\/p>\n

One of the points Fernando makes is that socialism could be the answer for many of the social issues facing the country today. He believes that \u201csocialism perhaps is the just and the most rational solution to many of the social ills of our society, \u2026 if it could be embedded with liberal values and principles\u2026\u201d (p. xxiv). This perhaps the rational for the whole project. Introducing different notions and dynamics of socialism may help resolve some of the present problems, seems like Fernando\u2019s basic assumption. Given the socialist and\/or leftist history and experimentation in the country this assumption looks extremely problematic. Therefore, an in-depth discussion on the subject matter and the author\u2019s proposals are in order. Especially, given the peculiarities of the Sri Lankan society, spelling out of how liberal values could be combined with socialism to seek solutions is important. However, this discussion is missing. Perhaps, Laksiri Fernando may delve more into his proposals in his future writings. In that sense, the book opens up new topics for future research and debate. Political science students, especially those who are interested in socialist ideology and history will find this book extremely useful and thought provoking.<\/p>\n

* Dr. S. I. Keethaponcalan is Chair of Conflict Resolution Department, Salisbury University, Maryland, USA<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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