Category Archives: Sinhala-Tamil Relations

Vale: Bishop Kenneth Fernando

From Wikipedia …………… https://en.wikipedia.org/wiki/Kenneth_Fernando

Kenneth Michael James Fernando (25 July 1932–3 September 2025) was a Sri Lankan Anglican clergyman who was Bishop of Colombo.[1][2][3]

 Born in Moratuwa and educated at Prince of Wales’ College, Moratuwa and Royal College, Colombo and at the University of Oxford, he served as the Secretary of the Diocese before he was elected as the Bishop of Colombo. He served as the Vicar of Maharagama Anglican Church prior to his ordination. Fernando died on 3 September 2025, at the age of 93.[4][5]

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War Crimes Issue Develops in Sri Lanka: Chemmani & Beyond

N.  Sathiya Moorthy, in Ceylon Today, 22 August  2025, where the  title reads  “How Historic is the Opportunity” ... with highlighting being  the intervention of The Editor Thuppahi

 In what has become the ritualistic report of the UN Human Rights Commissioner to the UNHRC Council of 48-member nations, elected by rotation, incumbent Volker Türk seems to have settled for a credible, independent mechanism to probe Sri Lanka’s war crimes and other allegations of human rights violations. This is in contrast to the decade-plus-long attempts by the ‘international community’ (read: West) to impose an ‘independent, international mechanism’ for the purpose.

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Vijaya Kumaratunga in Wikipedia

FROM https://en.wikipedia.org/wiki/Vijaya_Kumaratunga

Kovilage Anton Vijaya Kumaranatunga (Sinhala: කොවිලගේ ඇන්ටන් විජය කුමාරණතුංග; Tamil: விஜய குமாரணதுங்க; 9 October 1945 – 16 February 1988), popularly known as Vijaya Kumaratunga, was a Sri Lankan film actor, playback singer and politician[1] regarded as one of the most popular icons in Sri Lankan cinema of all time. He was married to former Sri Lankan President Chandrika Kumaranatunga from 1978 until his assassination in 1988. He was the founder of Sri Lanka Mahajana Party.[1]

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The Ethnic Abyss in Sri Lanka Still Remains

Dr S.  I. Keethaponcalan,in where  the title reads Sri Lanka’s Ethnic Conflict: From Reconciliation To Reescalation – Analysis,” … pubd on 21 September 2023 at EURASIA REVIEW ++

The national discourse in Sri Lanka moved from conflict termination to reconciliation with the end of the war in 2009. This essay argues that the concerned parties should shift the discourse from reconciliation to de-escalation because (1) the reconciliation project failed, and (2) the ethnic conflict shows signs of reescalation. It also argues that the possibility of anti-Tamil riots in the future cannot be dismissed.

               Reconciliation Failed

When the war ended in 2009, domestically, none of the parties were interested in reconciliation. The Tamils had more severe problems to deal with. For example, mourning their dead, finding disappeared members of their families, and resettling the internally displaced community members were some of the immediate issues the Tamil community encountered. Reconciling with the Sinhalese was the last thought in their minds. Therefore, they were not concerned about postwar reconciliation. None of the Tamil leaders discussed the need to promote reconciliation.

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Remembering Vijaya Kumaratunga Today

Michael Roberts

 SEE David Jeyaraj’s Vale ….. https://thuppahis.com/2025/08/10/in-memoriam-vijaya-kumaratunga/ FOR the original Thuppahi version, which does not have the highlighting emphases from my hand that can be seen NOW.

A NOTE:  David Jeyaraj provides readers with a wide-ranging and incisive account – one which I recommend strongly. Sri Lanka’s political circles lost a visionary political figure when the JVP assassinated  Vijaya Kumaratunga  on the 16th February 1988. For Chandrika, Yasodhara and Vimukthi, of course, it was a tragedy.

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Sachi’s Review of Bradman Weerakoon’s Autobiography

Sachi Sri Kantha,  reviewing  Bradman Weerakoon, Rendering Unto Caesar, Vijitha Publications, Colombo, 2004, 396 pp. under the title  “Rendering Unto Caesar: a Book Review”**

Of the millions of Sri Lankans born in the 20th century, Bradman Weerakoon is the only fellow to be blessed uniquely.  He was blessed for the first time in the year of his birth (1930), when his police officer father Edmund R.Weerakoon christened the name of legendary Australian cricket batsman Donald Bradman to him.  In 1930, Bradman became a phenomenon in the cricket arena by scoring 974 test runs in his England tour.  Bradman Weerakoon was blessed again – the only Sri Lankan – to serve nine Sinhalese politicians who held nominal executive power from 1954 to 2004.  Thus, Weerakoon was privy to the thoughts and work styles of these nine politicians (John Kotelawela, Solomon W.R.D. Bandaranaike, W. Dahanayake, Dudley Senanayake, Sirimavo Bandaranaike, J.R. Jayewardene, R. Premadasa, D.B. Wijetunga and Ranil Wickremesinghe) whom he has sketched in this memoir.  In addition to the nine leaders, even the first prime minister Don Stepehn Senanayake also receives passing mention, as the father of Dudley Senanayake.

Bradman Weerakoon

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Reaching Across the Skies: Young Avishka

Ifham Nizam ✍️in The Island, August 2025… with this title “From Skies to Scripts: A young editor taking Sri Lanka’s stories to the world,”  Published

At just 26, Avishka Mario Senewiratne has already done what many spend a lifetime trying to achieve. A trained pilot, published author, historian, and now Editor-in-Chief of The Ceylon Journal, Senewiratne is fast emerging as a defining voice in Sri Lanka’s literary and historical landscape. But behind the titles lies a story of deep passion, quiet perseverance, and an unwavering love for history – and the written word.

 

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Deathscapes in Recent World History

Richard Koenigsberg, whose  chosen title is “LOVING WHAT KILLS US:  The History of the Twentieth Century”

 

Loving what kills us: what Nazism was.

Loving what kills us: what the Second World War was for the Japanese.

Loving and Dying for Stalin: what Russian Communism was.

Loving and Dying for Mao: what Chinese Communism was. Continue reading

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My Decision to leave Ceylon in 1981

Sachi Sri Kantha      

Sachi examining a winged bean pod in 1981

Prelude

Willingly, I opt to use the ‘Ceylon’ word, because I was born in the blessed island Ceylon in May 1953. The place of my birth was Chilaw, solely for the reason it was the then work location of my father Sachithanantham, then employed as a clerk in the hospital services of the Department of Health. He was 30, but my mother was only 17. My parents are from Point Pedro, and it was an arranged marriage among the kin in Point Pedro’s adjacent regions.

From 1961 to 1971, I had primary and secondly schooling at the Colombo Hindu College (Bambalapitiya, Ratmalana) and Aquinas University College. I entered the University of Sri Lanka (Colombo Campus) in January 1972, at the age of 18 years and 8 months. This entry was delayed by months, due to the JVP insurrection in April 1971. Ceylon was re-named as Sri Lanka in May 1972.

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Facing A Tsunami & A Civil War

Dennis  M. McGilvray, in an  article  pubd in 2006 in the India Review, vol. 5, nos. 3–4, July/October, 2006, pp. 372–393 Copyright © Taylor & Francis Group, LLC  …. ISSN 1473-6489 print; 1557-3036 online DOI:10.1080/14736480600939132 … one bearing this title:  “Tsunami and Civil War in Sri Lanka: An Anthropologist Confronts the Real World

Recent calls for a new “public anthropology” to promote greater visibility for ethnographic research in the eyes of the press and the general public, and to bolster the courage of anthropologists to address urgent issues of the day, are laudable although probably also too hopeful. Yet, while public anthropology could certainly be more salient in American life, it already exists in parts of the world such as Sri Lanka where social change, ethnic conflict, and natural catastrophe have unavoidably altered the local context of ethnographic fieldwork. Much of the anthropology of Sri Lanka in the last three decades would have to count as “public” scholarship, because it has been forced to address the contemporary realities of labor migration, religious politics, the global economy, and the rise of violent ethno-nationalist movements. As a long-term observer of the Tamil-speaking Hindu and Muslim communities in Sri Lanka’s eastern coastal region, I have always been attracted to the classic anthropological issues of caste, popular religion, and matrilineal kinship. However, in the wake of the civil wars for Tamil Eelam and the 2004 tsunami disaster, I have been forced to confront (somewhat uneasily) a fundamentally altered field- work situation. This gives my current work a stronger flavor of public anthropology, while providing an opportunity for me to trace older matrilocal family patterns and Hindu-Muslim religious traditions under radically changed conditions.

 BEACHFRONT HOME DESTROYED BY TSUNAMI, MARUTHAMUNAI. AUGUST 2005

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