-By Anubhawananda
(Lanka-e-News -19.Sep.2024, 11.50 pm) On September 6, 1946, the United National Party (UNP) was founded as a coalition of Sinhala, Tamil, and Muslim elites with a right-wing orientation. The leader behind this new party was Don Stephen (D.S.) Senanayake, who had split from the Ceylon National Congress. The primary goal of this new party was to ensure that political power remained within their elite class after the impending independence from British rule.
The main political threat to the Sinhala, Tamil, and Muslim elites represented by the UNP came from left-wing parties advocating for the rights of the oppressed poor, such as farmers and workers, who suffered under the social and economic dominance of the elites. The Lanka Sama Samaja Party (LSSP) and the Communist Party of Ceylon were the two leading left-wing forces at the time. D.S. Senanayake’s main objective as the leader of the UNP was to defeat these two parties and win the 1947 August-September general election.
The LSSP, which represented the rights, welfare, and freedom of the poor, had gained significant traction among the people, posing a real opportunity for progressive forces, including the Communist Party, to form the first government of independent Sri Lanka. Senanayake understood the challenge posed by the LSSP and brought a sensitive issue to the political forefront—religion.
Joining forces with D.R. Wijewardene, the owner of the only major newspaper establishment at the time, "Lake House," D.S. Senanayake launched a massive propaganda campaign labeling the progressive left forces, including the LSSP and the Communist Party, as anti-religious. Without any basis, they claimed that if these left-wing parties gained power, Buddhism, Hinduism, Christianity, and Islam would all be banned.
The UNP's main election slogan was “Save Buddhism from the Sama Samaja Fire.” Posters depicting major Buddhist shrines, such as the Ruwanwelisaya, burning down were spread throughout villages, inciting widespread fear among the public. D.S. Senanayake and the UNP leaders even misled Buddhist monks, turning them into tools for their anti-leftist propaganda.
Many monks, driven by the fear that the left-wing parties would destroy Buddhism, led campaigns in favor of the UNP. One notable figure was Henpitagedera Gnanasiha Thero from Ratnapura, whom D.S. Senanayake personally met. Senanayake promised the monk several things, including making Buddhism the state religion and prioritizing the Sinhala language and culture, in exchange for his support. After winning the election, Senanayake assured Gnanasiha Thero that these promises would be fulfilled, leading the monk to actively participate in anti-left campaigns.
In the first round of the 1947 general election, held on August 23, the LSSP won four seats, the Communist Party one seat, and the UNP only two seats, with independent candidates taking the remaining three. Alarmed by these results, the UNP intensified its religious fear-mongering with the slogan “Save Buddhism from the Sama Samaja Fire.”
With the help of leading Buddhist monks like Henpitagedera Gnanasiha Thero, the UNP’s religious fear-mongering reached its peak. Statements from prominent monks were published daily in the "Dinamina" and "Silumina" newspapers, and these articles were later compiled into booklets and distributed across the country.
However, the LSSP’s election manifesto for the 1947 election made no mention of religion. Instead, it focused on a progressive social democratic agenda aimed at improving the lives of the poor, including farmers and workers. The manifesto called for complete independence from British colonialism, an eight-hour workday, a 40-hour workweek, pensions at age 60, six weeks of paid maternity leave, land for farmers, guaranteed prices for crops, free education up to the university level, and the abolition of oppressive laws.
Faced with such a people-centered agenda, the UNP had no alternative but to fabricate religious fears, claiming that they were saving Buddhism from the left. Ironically, it was the UNP, using religion for political gain, that truly insulted Buddhism.
In addition to stoking religious fear, the UNP also resorted to violence against monks who opposed them. J.R. Jayewardene’s thugs attacked Dr. Walpola Rahula Thero and Revata Thero in Kelaniya for supporting LSSP candidate Dr. Bodhipala Wijesekera. J.R. Jayewardene was Ranil Wickremesinghe's uncle.
Seventy-seven years after that first election, the right-wing elites continue to use the same tactics, creating religious fear among voters. The UNP’s main enemy back then was Dr. N.M. Perera's LSSP. Today, Anura Kumara Dissanayake’s National People's Power (NPP) faces an even bigger challenge from these elites. Having won the first round, Anura’s NPP has now become the main opposition to the neoliberal right-wing forces, including both the UNP and Sajith Premadasa’s SJB.
Sajith Premadasa, the leader of the Samagi Jana Balawegaya (SJB), and his right-wing elite allies are currently spreading religious fear, claiming that the Sinhala race and Buddhism are in danger. They falsely accuse the NPP of trying to ban the Dalada Perahera, amend the constitution to remove Buddhism’s special status, secularize the country, and stop offering alms to monks. These baseless accusations are repeated on the election stage by monks who have been bought, such as Dhammaratana and Pahiyangala Ananda Sagara.
Sajith Premadasa continues to peddle lies, claiming that the NPP manifesto contains proposals to secularize the country and amend the constitution to remove Buddhism’s privileged status. These falsehoods are now being spread by SJB social media teams.
The monks such as Dhammaratana and Pahiyangala Ananda Sagara, who repeatedly chant these lies, base their claims on public consultations held during the Yahapalana government's effort to draft a new constitution. A committee led by the respected lawyer Lal Wijenayake gathered public opinions on the matter. While some individuals and organizations suggested turning Sri Lanka into a Buddhist state, others advocated for a secular state. These were mere public suggestions and not NPP proposals.
If Sajith or his bought monks are unaware of this, they could easily ask Dr. Jayampathy Wickramaratne, the constitutional lawyer who advises Sajith on constitutional matters. Dr. Wickramaratne, a former MP during the Yahapalana government, was a key figure in the constitutional drafting process.
In contrast to the small number of monks who supported the left-wing camp in the past, today thousands of Buddhist monks support Anura Kumara Dissanayake and the NPP. This includes the Mahanayake Theros of the Asgiriya and Malwathu Chapters, a significant development.
At a recent event, Anura presented the NPP’s manifesto to the Most Venerable Thibbatuwawe Sri Sumangala Thero, Mahanayake of the Malwathu Chapter, receiving his blessings. The NPP now represents the nation's only hope.
This time on the presidential election stage, the main political force attempting to socialize the notorious fear of “country, nation, and religion in danger” is represented by Sajith Premadasa and the Samagi Jana Balawegaya (SJB). While targeting the Sinhala Buddhist population, they raise concerns such as amending the constitution to prioritize secularism over Buddhism. At the same time, they falsely propagate that the National People’s Power (NPP) is targeting the Muslim community by attempting to stop their religious festivals and beliefs.
Even after the presidential campaign has concluded, Sajith Premadasa and the Samagi Jana Balawegaya continue their slanderous, racist, and religious propaganda. Why have they stooped to this level? The main reason is their lack of a coherent agenda or policies to attract the people. If they had a solid agenda, Sajith wouldn’t have to flee from live TV debates. Sajith is like the modern Andare. A few months ago, his current ally Patali Champika Ranawaka referred to him as a “lame tin-tin” leader. Sajith offers childish solutions to the people's problems—such as bringing aid from the world’s philanthropists to provide well-being to the people, connecting billionaires from other countries to improve schools, and linking provincial institutions to other countries for development. These are examples of Sajith’s “lame tin-tin” ideas.
Sajith Premadasa and the Samagi Jana Balawegaya continually claim they have a “miraculous” plan to revive the economy. They call their economic policy a “social market economy.” However, no SJB economist has yet explained this economic concept. Sajith’s economic advisors—Dr. Harsha de Silva, Eran Wickramaratne, and Kabir Hashim—represent a neoliberal economic agenda. They chant “IMF Saranaṁ Gacchāmi” (seeking refuge in the IMF) morning and evening.
Sajith Premadasa presents himself as an advocate for a highly welfare-oriented state. But there is a vast disconnect between Sajith and his economic advisors. Only the gods above seem to know what their "social market economy" truly entails. It is no surprise that a leader from such a flawed party avoids live political debates.
Aligning with the corrupt elements of the Pohottuwa (SLPP) party, Sajith will inevitably have to mask his failures behind the guise of “country, nation, and religion.” His descent into racist and foolish political tactics will mark the end of his political career.
While Sajith's camp engages in racist and religious mudslinging, the NPP leader Anura Kumara Dissanayake stands as the presidential candidate representing a united Sri Lankan nation. Anura’s platform has remained free of any form of racism or religious bias. His message to the North, East, West, and South has been consistent. He didn’t say anything to the North that he hid from the South, nor did he tell the South anything he hid from the North.
To reach out to the Tamil, estate Tamil, and Muslim communities, Anura didn’t rely on traditional elite political intermediaries like Sumanthiran, Hakeem, Athawulla, Digambaran, or Thondaman. Instead, Anura directly addressed the minority communities. Over seventy years, the Sinhala, Tamil, and Muslim elite political class has consistently harmed these communities. Anura clearly communicated the policies, plans, and proposals of the NPP to them. His voice stands for a united country and Sri Lankan identity.
After more than seven decades of post-independence rule by the elite political class, there is now an opportunity for the common people of this country to seize power. A son of a farmer from Thambuttegama is preparing for this. He is a leader with the vision to unite the nation, calling on all communities to join hands. Today, millions of people are eagerly waiting to elect Anura Kumara Dissanayake as the president on September 21. The enthusiasm, excitement, and determination witnessed since the beginning of this campaign attest to this. We do not expect Anura Kumara Dissanayake to perform miracles. However, defeating the current elite class itself will be a significant step forward for the people’s politics. We believe this will give new political hope and strength to the disenfranchised masses. This is the greatest democratic political revolution in this country since 1956. Therefore, we invite you to join this historic moment without hesitation.
Open the door to the rising star of a new dawn..!
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by (2024-09-19 22:13:14)
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