Earl Barthelot, in Ceylon Digest, 22 February 2020, where the title reads “The Portuguese Burghers of Ceylon”
Sri Lanka is well known for its diversity with over 22 numerically small communities and majority communities such as Sinhalese, Tamils and Muslims. Burgher community is one of the numerically small communities. Large proportions of the Burghers do live in the Batticaloa District and a small proportion live both in Trincomalee and Ampara District. At the same time there are Portuguese Burghers living in all parts of the country in small numbers.
MEMO from Michael Roberts, October 16 October 2021
Moving from BRIDGE ON THE RIVER KWAI to the Greet and Paynter lineages in British Ceylon-and-thereafter has raised a query in my mind: how is it that the category “ANGLO-Ceylonese” did not take root in Ceylon and Lanka in contrast with British India where the label “Anglo-Indian” became well-entrenched and therefore was carried over to the era after India secured Independence in 1947?As we know, Revd Arthur Paynter was an Anglo-Indian missionary who established the Paynter Homes in the Himalayan region of India and then set up the Paynter Home in Nuwara Eliya. He had also married a fellow-missionary in the Salvation Army who was pursuing her commitment in India, one Miss Weerasooria from Dodanduwa …and together sired a talented lineage.
Photograph on display at the Paynter Home of the Paynter family. David Paynter stands at the centre, behind his mother Agnes
In early 2018, workers in a London warehouse carefully loaded an oil painting of Lakshmi, the Hindu deity of wealth, onto a van bound for Switzerland. The painting, by 19th-century Indian master Raja Ravi Varma, depicts the four-armed goddess clad in a red sari with gold ornaments and standing atop a lotus flower. It was one of 31 works of art, altogether worth nearly $1 million, that were being shipped to the Geneva Freeport in Switzerland. That vast, ultra-secure warehouse complex, larger than 20 soccer fields, stores among its many treasures what the BBC once called “the greatest art collection no one can see.”
My story here begins in Colombo in mid-2020 where I stubbed by big toe badly as I walked into the National Archives. The injury turned septic; and I was treated … I would say rescued …. by a Richmondite, Dr Sarath Gamani De Silva. He ensured that I was fit to fly to Australia in mid-September 2020. This entailed extra airfare and quarantine for two weeks at another cost of 3000$. The toe became a godsend because it meant that my enforced stay was at a hotel run by the Health Department and not that run by the Police.
Much has been written about the insurrectionary Janatha Vimukthi Peramuna (JVP—Peoples Liberation Front). The main focus has been on the character of the organisation itself, why it emerged, and how it was defeated in 1971, and again in 1989. This paper deals with a different set of issues: the ways in which the Sri Lankan state and the insurrectionary JVP interacted and shaped one another.This reflects a broader interest in the question of why the quality of national governance in Sri Lanka has deteriorated so much in the 50 years since the first JVP insurrection of 1971. I suggest that JVP-state interactions can help explain that deterioration. But only so far. There is much more to that story – which is far too big and complex to explore further here.
I present several comments from Sri Lankans in New Zealand and Sri Lanka
A NOTE from SM in Colombo, 7 Sept 2021
It is high time for countries to cut hard on organisations promoting and practicing extremist ideologies whether they be religious, ethnic, separatist, or nationalist. The UK extended its ban on the LTTE a few days back which is a welcome development. Canada should practice what they preach. With an election round the corner, the Liberal Trudeau govt soft peddles the LTTE issue in order to garner Canadian Tamil votes. The Canadian government’s sponsorship of TGWA is a case in point.
Countries that ignore, or aid and abet violent extremism will reap what they sow.
Lionel Bopage, in The Sri Lankan Guardian, Septmber 2021, where the title reads “My Indelible Memories of Professor CLV Jayathilake” …. with highlighting emphasis added by The Editor, Thuppahi
I am extremely saddened by the news I heard this morning, that Emeritus Professor CLV (Lakshman) Jayathilake, a Fellow of the Institute of Engineers, Sri Lanka, has succumbed to Covid and passed away. He has impacted my life in many ways on several occasions.
When I was studying at the Faculty of Engineering, University of Peradeniya, he was a lecturer in the Mechanical Engineering Department. I was studying for a Mechanical and Electrical combined degree in engineering, a rare combination at the time.
Chandra R. de Silva, aka “CR”, being the Inaugural Tessa Bartholomeusz Memorial Lecture, Department of Religion, Florida State University, Tallahassee, FL, delivered on March 4, 2002
Let me begin by thanking the Department of Religion and Florida State University for inviting me to deliver the inaugural Tessa Bartholomeusz Memorial Lecture. As many of you are aware, Tessa and I worked together in two academic projects in the last few years and we were part of a group that worked hard and successfully to set up an American Research Center in Sri Lanka. I miss her both as a scholar and a friend and thus, my appreciation for all you have done in her memory is immense.
Thuppahi's Blog · This web site presents the interventions of MICHAEL ROBERTS in the public realm with reference to Sri Lankan political affairs. It will embrace the politics of cricket as well. ROBERTS was educated at St. Aloysius College in Galle and the universities of Peradeniya and Oxford. He taught History at Peradeniya University and Anthropology at Adelaide university. He is now retired and lives in Adelaide.