Photo courtesy of Al Jazeera

The year 2024 marks a watershed moment in Sri Lanka’s political history. The National People’s Power (NPP) party, led by Anura Kumara Dissanayake (AKD), has ascended to power on a platform that promises not just the broadest reform agenda of any government in independent Sri Lanka, but a comprehensive national renaissance. In the previous analysis, I argued why I believe this victory, while surprising to some, is the culmination of a decade-long strategy that reshaped Sri Lanka’s political discourse. However, the true test of their governance lies ahead in translating their vision into tangible societal transformation.

AKD’s vision extends far beyond conventional political reform. It encompasses a holistic rebirth of Sri Lankan society, one that springs from the grassroots rather than being imposed from above. This approach recognizes that sustainable change must be rooted in the hearts and minds of the people, not merely in legislative acts or policy documents. The NPP’s acknowledgment that transforming political culture, establishing the rule of law and reviving the economy are necessary but insufficient without a broader societal renaissance – more than even the breadth of their ambitions – sets the agenda of their administration apart from previous ones.

This essay aims to outline the key elements of such a renaissance and explore the appropriate role and function of the government in enabling it. We will delve into five crucial aspects of this potential renaissance: identity, values, aspirations, spirituality and catharsis. Each of these elements plays a vital role in shaping and preserving the fabric of society and, when addressed comprehensively, can lead to profound and lasting change.

1. Identity: Forging a unified national consciousness

History is more than a collective memory of past events, but the process in which the identity, values and aspirations of nations are formed. The formation of an inclusive national identity is perhaps the most fundamental challenge in a country such as Sri Lanka with an ancient and vivid history. The social fabric of the country bear marks of deep divisions along religious, linguistic, and cultural lines. These fissures were exacerbated by colonial “divide and rule” policies but also have roots in pre-existing social stratifications such as the caste system.

The formation of a cohesive national identity has been a complex and often fraught process, deeply rooted in the island’s rich yet tumultuous history. Until the British colonial period, Sri Lanka lacked the basic infrastructure – roads, communication channels, a codified legal framework and centralized administrative institutions – that are often considered essential for forging a unified national identity. The absence of a standardized administrative language or script further complicated this process. Despite these challenges, the island’s inhabitants, who share significant genetic similarities, have given rise to a rich tapestry of diverse cultural practices based on two major languages with numerous regional dialects.

The island’s political unification has been a rare occurrence in its recorded history spanning two millennia, achieved only thrice in pre-colonial times, each separated by centuries. This historical fragmentation has profound implications for the concept of identity and heroism. The traditional narrative of heroism, exemplified by figures like Dutugamunu, has often been rooted in ethnic or religious exclusivity, with heroes of one community frequently perceived as villains by others. This divisive conception of heroism has been a significant obstacle to the formation of an inclusive national identity.

The stability of the unified nation that emerged post-independence owes more to the infrastructural and institutional legacy of colonial administrations than to pre-existing traditions of harmonious coexistence between communities. The colonial period, particularly under British rule, brought printing presses and educational institutions that helped standardize spoken languages and their alphabets, providing some of the tools necessary for imagining a unified national community. However, this colonial legacy also left deep scars, creating social divisions that persist to this day.

In this context, the creation of an intellectual and emotional basis for a common national identity that does not subsume individual or communal identities emerges as a foundational project for any genuine renaissance movement. This process requires a delicate balance between acknowledging the island’s diverse heritage and forging a shared narrative that can unite its people. It necessitates a journey of collective self-discovery, where Sri Lankans from all backgrounds embark on a search for shared origins and a founding narrative that is inclusive of all communities while remaining open to outside influences.

Central to this project is the need to redefine the quintessential hero. The traditional mould of the hero, often cast as a brave nationalist defending race and faith from foreign invaders, is inadequate for the challenges of modern, pluralistic Sri Lanka. Instead, we must conceive of heroes who can inspire across communal lines, embodying values that are both inclusive and timeless. These new heroes must be subject to scrutiny and represent aspirations that challenge people to reinvent themselves in each new age and circumstance.

Interestingly, it is in the realm of cricket that Sri Lanka has found some of its most unifying modern heroes. Winning the Cricket world Cup in 1996 for example, achieved something unprecedented in Sri Lankan history – uniting the island in heart and mind. This victory, coming 2201 years after Dutugamunu’s famous campaign which first unified the country politically, offers a new template for heroism. Cricket stars such as Kumar Sangakkara embraced by all communities and who could confidently give voice to a cosmopolitan Sri Lankan identity, represent a vision of what the country and its people could aspire to be if united and given equal access to opportunity.

The emergence of cricket as a unifying force is particularly noteworthy given its origins as a symbol of colonial conquest. The transformation of this colonial legacy into a source of national pride and unity demonstrates the potential for reimagining identity in inclusive and forward looking ways. It suggests that the path to a unified identity may lie not in rejecting or overlooking differences but in finding new arenas where diverse Sri Lankans can come together in shared endeavour and mutual respect.

This evolution of heroism from divisive warrior-kings to unifying sportsmen reflects a broader philosophical shift in how national identity can be conceived. It moves away from identities forged in opposition to external threats towards those built on shared achievements and aspirations. The challenge now is to extend this model of inclusive heroism beyond the cricket field into other aspects of life and culture.

However, the government must be cautious not to impose a top down concept of national identity or heroism. Instead, it should create spaces and opportunities for citizens to discover and articulate their shared identity and heroic aspirations organically. This bottom up approach is more likely to result in a genuine and lasting sense of identity and national unity.

2. Values: Cultivating a just and plural society

The renaissance of Sri Lankan society must also be grounded in values that promote justice, pluralism and equality of opportunity. This requires addressing historical injustices, fostering a culture of mutual respect and understanding and creating institutional frameworks that ensure fairness for all citizens.

The socio-political landscape bears the deep scars of decades of political corruption and violence, which have profoundly eroded the integrity of the nation’s social values. Successive generations, observing and internalizing the unfair privileges associated with political power, the normalization of subservience to authority and the unequal and unjust enforcement of law, have not only experienced a perversion of their value system but have also developed a cognitive dissonance that makes recognizing these perversions increasingly challenging. The difficulty in recognizing these perversions of values speaks to what Antonio Gramsci termed “cultural hegemony,” where dominant ideologies become accepted as common sense, even when they work against the interests of large segments of society.

The historical context of national identity formation – or lack thereof – provides crucial insights into the current sociopolitical challenges. Sri Lanka, despite its rich and ancient history, lacked a cohesive collective national identity. This absence of a unifying national narrative resulted in various groups and communities aligning with colonial powers at different stages of history, often to the detriment of their fellow inhabitants.

This fragmentation of identity and clash of loyalties in Sri Lanka’s history occurred not just between local cultures and colonial influences but also among various indigenous groups vying for power and influence. The colonial legacy, particularly evident at the cusp of independence, led to the creation of a comprador class – a group of local elites whose interests align more closely with foreign powers than with their own populace. The British government’s reliance on compliant and complicit local elite families to buffer resistance to colonial rule and subsequently inherit political power post-independence exemplifies this dynamic.

The persistent challenge of individuals betraying national interests for personal gain, particularly in a small island nation situated in a contested geopolitical space, becomes more acute when a society emphasizes certain cultural goals (such as wealth and status) without providing equal means to achieve them, when individuals may resort to deviant behaviour (in this case betraying national interests) to attain these goals. However, the temptation to create new divisions between “patriots” and “traitors” as a response to these challenges is fraught with danger. Such binary categorizations, in-group favouritism and out-group discrimination can lead to further societal fragmentation and conflict.

Instead, what Sri Lanka requires is an approach that draws on Jürgen Habermas’s concept of the “public sphere” – a space for open, robust discussion about the values and priorities that define the nation. This discursive process should aim to build what political philosopher John Rawls called an “overlapping consensus” – a shared understanding of core principles that can be accepted by individuals and groups with diverse comprehensive doctrines. Such a broad and robust discourse about social values and ethical reasoning should be ingrained in their education and extended to professional and social spaces.

Simultaneously, Sri Lanka needs to develop institutional structures capable of preserving national security and integrity in the face of potential foreign interference and the fallibility of individuals and groups within the country. This approach aligns with what historical institutionalists like Theda Skocpol have emphasized – the importance of robust institutions in shaping political outcomes and maintaining societal stability.

Promoting transparency and accountability in governance too cannot be left to political parties and designated institutions. Measures for public disclosure of government contracts, regular performance audits of government agencies and protection for whistle blowers should be guaranteed if not by the constitution, at least by powerful legal and institutional frameworks that have the power and scope to empower social traditions and political expectations of citizens for transparency and critique.

3. Aspirations: Reimagining Sri Lanka’s future

The NPP’s manifesto appeals primarily to the material aspirations of the people, who have been impoverished because of a political culture they themselves have helped perpetuate through successive electoral decisions spanning three quarters of a century. The bottom rung of Maslow’s hierarchy of needs, however, do not reflect the breadth or complexity of aspirations held by Sri Lankans in the country as well as those living overseas, nor how they will continue to evolve even within a single election cycle.

For many complex historical reasons, Sri Lankans have overwhelmingly prioritised the education of their children. Long confined by a social organisation that restricted freedom and opportunity by caste and social standing, the institutional framework of mass education expanded by the British in particular, afforded the average avenues for social mobility they did not have before. In many ways therefore, this prioritisation of education reflects people’s hunger for freedom and dignity, which a good education has usually afforded them, more than anything else.

The new government has correctly prioritised education as its top policy priority for good reason. The highest and most idealistic objective of education is to maximize human flourishing and freedom. It may not be possible to create an entire population of free and independent thinkers and those who are may not always make for a compliant and governable workforce. But creative, free and independent thinkers are essential for the health and longevity of a nation and indeed of the world. Providing instruction, active training and assistive feedback on both academic subjects as well as character development is vital for maximizing the opportunities for human flourishing through the educational framework.

The newly elected president highlighted throughout his campaign the opportunities for development and technological progress that Sri Lanka had missed in the 20th century. But there have never been eternal winners or losers in history. The NPPs rise to power defeating powerful entrenched political forces in the country is a compelling case in point. Not being at the vanguard of innovation and technological advancements of the 20th century does not preclude Sri Lanka from leapfrogging other nations to be a key innovator in the 21st. It is only a matter of identifying avenues for innovation that the country is uniquely positioned to exploit. We may exploit some because of our inherent strengths or the unique perspectives and priorities we have and others because of specific challenges and certain weaknesses we are forced to have to overcome. In the sphere of disruptive innovations, weaknesses can often be turned into strengths and problems are always opportunities. Such a perspective can open exciting possibilities for reimagining the future.

What’s crucial yet again is that these aspirations are not imposed from above but are shaped by the dreams and ambitions of ordinary people. The government should create platforms for citizens to articulate their visions for the future and participate in shaping the development agenda. This could involve nationwide consultations, youth forums and building digital platforms to foster trust through education and collaboration at scale from individual citizens to organised groups.

4. Spirituality: Reconciling heritage with modernity

Sri Lanka’s cultural and spiritual essence is profoundly influenced by Buddhist philosophy and practices. This Buddhist core, however, is not the entirety of the nation’s spiritual heritage. Beneath it lie even older strata of Shivite Hindu traditions, which predate the arrival of Buddhism on the island. These ancient belief systems continue to exert a subtle yet significant influence on the country’s spiritual landscape.

A closer examination of contemporary social structure reveals an even more surprising truth: our current value system bears a striking resemblance to Victorian English mores. This similarity is not coincidental but a direct result of the island’s colonial history and cultural stagnation. In many ways, these relatively recent colonial influences have shaped our society more profoundly than the values of our pre-colonial past.

The political ideals we champion and the freedoms we aspire to are not indigenous creations either. They can be traced back to the Protestant Reformation in Europe, a movement that reshaped Western thought and, through colonialism, influenced societies worldwide. Similarly, the legal and institutional frameworks that govern our nation owe much to the legacy of ancient Rome, filtered mainly through the Dutch and later British colonial administrations. Independent Sri Lanka did not revert to being a monarchy but has preserved the shape and spirit of the colonial administrative and legal framework in all its constitutions.

If these revelations provoke surprise or discomfort, it is because they highlight a fundamental tension in society. These diverse elements – Buddhist, Hindu, Victorian, European, and Roman – coexist within our cultural and political sphere but they have not been fully reconciled or integrated. This lack of reconciliation has perpetuated an underlying tension in our national identity and makes much of the political discourse unintelligible to ordinary citizens who are literate but not adequately educated to recognize – let alone reconcile – the diverse influences on the spirit of our nation.

It is perhaps far easier to recognize that the political and economic ideologies we debate and implement whether socialism, capitalism, communism, liberalism, democracy or republicanism are all ideas with their roots in the West. This Western dominance in our ideological landscape is not due to a lack of mature Eastern political thought. Rather it reflects our collective ignorance of our own rich political and philosophical heritage. This oversight is not unique to Sri Lanka; even China, with its millennia of Confucian traditions, is governed by a Communist Party, an ideology of Western origin.

The need for a deeper engagement with Eastern thought became embarrassingly apparent when the previous regime attempted to articulate Theravada Economic principles, a concept that highlighted our disconnection from our own philosophical roots. Such missteps underscore the urgent need for a spiritual and intellectual renaissance.

This renaissance should not merely aim to reconcile our mixed heritage. More ambitiously, it should pave the way for a confluence of the philosophical and political wisdom of the East and West. Much of this wisdom has remained buried beneath layers of colonial and post-colonial discourse, largely unexplored save for the efforts of scholars like Kenneth James Saunders in the early 20th century.

The task before us is both challenging and exciting. We must delve into our complex cultural heritage, understanding and integrating its diverse elements. Simultaneously, we need to rediscover and reinterpret the profound political and philosophical ideas that our Eastern heritage offers and critically explore its relative strengths and weaknesses. This dual process of reconciliation and rediscovery has the potential to not only enrich our national discourse but also contribute uniquely to global philosophical and political thought.

In embracing this challenge, Sri Lanka could forge a truly syncretic cultural and intellectual identity. This identity would honour our Buddhist foundations and Hindu influences, acknowledge our colonial legacies and incorporate the best of both Eastern and Western philosophical traditions. Such a synthesis could offer new perspectives on governance, social organization and individual fulfilment, potentially providing innovative solutions to both local and global challenges.

The path to this cultural and spiritual renaissance will require open mindedness, critical self-reflection and a willingness to challenge established norms. It demands that we view our heritage not as a static relic but as a living, evolving entity capable of adaptation and growth. By undertaking this journey, Sri Lanka can aspire to become not just a melting pot of diverse influences but a crucible for new ideas that resonate both within our borders and beyond.

5. Catharsis: Creating avenues for societal healing

Large, open societies that evolve over time and embrace diverse influences inevitably develop pockets of tension, inequality and injustice that can spread and destabilise the entire nation if left unaddressed. These issues can arise inevitably from the various social currents moving through the society as well as due to corruptions of the institutions and laws. In this context, it becomes crucial to establish effective mechanisms for catharsis – ways to release these tensions without damaging social cohesion and integrity.

Sri Lanka’s history since the communal riots of 1915 demonstrates the consequences of inadequate cathartic outlets. Each generation has experienced violent outbursts, leading to cycles of destabilizing conflict and intergenerational trauma. This pattern underscores the vital need for constructive ways to address and release social tensions.

A contemporary renaissance should, therefore, deliberately create and reinforce non-violent avenues for cathartic release. These should address social issues and tensions between groups with conflicting interests. Such mechanisms could include:

1. Devolving power to local communities
2. Holding timely elections at all levels
3. Ensuring freedom of speech and creative expression
4. Implementing redemptive projects for wrongdoers and violent offenders
5. Establishing strong institutional structures for inclusion and reconciliation
6. Promoting the arts, entertainment, sports and recreation

These measures aim to provide multiple channels for expressing and resolving societal tensions peacefully, preventing the buildup of pressures that could lead to violent outbursts.

The NPP party has long been known for its strict discipline and strong stance against corruption. While these characteristics have been viewed as the party’s main strengths, if overextended, they could potentially become weaknesses. The election of an NPP president has been widely seen as a positive step in Sri Lanka’s democratic journey. However, an overly idealistic approach and a fear of making mistakes could hamper a future NPP government’s effectiveness and undermine its reform agenda.

This observation is not to suggest that the NPP should tolerate corruption or ignore breaches of discipline. Rather, it highlights the need for balanced governance. Healthy institutions are characterized by internal mechanisms that can:

1. Correct mistakes
2. Reform individuals and processes
3. Forgive, if not tolerate, errors

These mechanisms allow for learning, growth, and adaptation within the institution.

In essence, while maintaining its core values of discipline and anti-corruption, an NPP government needs to develop institutional flexibility. This balance would allow it to address inevitable human errors and institutional shortcomings constructively, thereby enhancing its long term effectiveness and resilience as a governing body.

By combining strong principles with institutional adaptability and by creating multiple avenues for social catharsis, Sri Lanka can work towards a more stable, just and harmonious society. This approach acknowledges the complexities of governance and social dynamics, striving for a balance between idealism and pragmatism in the nation’s ongoing democratic development.

A holistic approach to national transformation

I have outlined above the transformation potential and avenues for a renaissance of the political and economic landscape in the present political moment. It explores five crucial aspects:

1. Identity: The challenge of forging a unified national consciousness while respecting a diverse heritage. It highlights the need to redefine heroism, moving from divisive historical figures to more inclusive modern heroes.
2. Values: The importance of cultivating a just and plural society, addressing the erosion of social values due to political corruption and violence. It emphasizes the need for open discussion in the public sphere and the development of robust institutions.
3. Aspirations: The reimagining of Sri Lanka’s future, focusing on education as a pathway to human flourishing and the potential for technological leapfrogging. It stresses the importance of bottom up approaches in shaping national aspirations.
4. Spirituality: The complex tapestry of Sri Lanka’s spiritual heritage including Buddhist, Hindu and colonial influences. It calls for a renaissance that reconciles this mixed heritage and creating a confluence of Eastern and Western philosophical traditions.
5. Catharsis: The need for mechanisms to release social tensions peacefully, preventing violent outbursts. It suggests various avenues for catharsis including devolution of power, free expression and reconciliation processes.

The article also discusses the NPP’s strengths in discipline and anti-corruption while cautioning against inflexibility that could hinder effective governance.

Conclusion

Sri Lanka stands at a pivotal moment in its history with the potential for a profound national renaissance under an NPP government. This renaissance, if realized, could transform not just the political landscape but the very fabric of society. The key to success lies in balancing various elements:

– Forging a unified national identity while embracing diversity

– Cultivating shared values while allowing for pluralism

– Pursuing ambitious aspirations while remaining grounded in grassroots realities

– Reconciling rich spiritual traditions with modern governance needs

– Maintaining strict principles while allowing for institutional flexibility and catharsis

The NPP’s vision for a holistic rebirth of society is ambitious and challenging. Its success will depend on the government’s ability to facilitate rather than impose change, creating spaces for organic growth and transformation. By addressing the five key aspects outlined – identity, values, aspirations, spirituality, and catharsis – Sri Lanka could not only heal its historical wounds but also to emerge as a model of inclusive, innovative governance in the 21st century.

The path ahead requires open mindedness, critical self-reflection and a willingness to challenge established norms. If successful, this renaissance could position Sri Lanka as a unique crucible of ideas blending Eastern and Western philosophies, traditional wisdom and modern innovations, potentially offering new solutions to both local and global challenges. Ultimately, the true measure of this renaissance will be its ability to foster a society that is more just, harmonious and fulfilling for all Sri Lankans while contributing meaningfully to global discourse on governance, culture and human development.