A Dream of Return

The promise of return which has been embraced by Muslim refugees from Northern Sri Lanka may be ephemeral. Nonetheless, dreams of returning are vital in attempts to repair the past and the wounds of the Eviction. The author shows that through dreaming the prospect of a peaceful multi-ethnic northern Sri Lanka remains imaginable, thus allowing for at least one ray of optimism concerning the future of a deeply troubled society

On sacred ground:the political performance of religious responsibility

Parts of this paper were presented at the 2013 Annual Conference of the British Association for South Asian Studies (BASAS); at a ‘Post-War Sri Lanka’ workshop at the London School of Economics; and at a workshop on Muslims in Sri Lanka held at the University of Edinburgh.April 2012: In Dambulla, a bustling market town built around a crossroads on the northern cusp of Sri Lanka's central province, a mosque was attacked by a procession of protestors led by the chief priest of the nearby Buddhist temple. Ostensibly the protest was against the presence of the mosque on the grounds that it had been built in an exclusively Buddhist ‘sacred area’. Beginning with an empirical account of the attack on the Dambulla mosque, this paper argues that the preservation of what is deemed to be ‘sacred’ in Sri Lanka provides an effective idiom through which certain religious figures can intelligibly articulate political claims whilst maintaining critical distance from the dirty world of ‘Politics’. Corollary to this, and drawing on two years of ethnographic fieldwork in Dambulla, the paper explores the various different meanings of politics locally: highlighting the interplay of everyday politicking and high-profile political performance.Economic and Social Research Council (ESRC)

Nationalistic Authorship and Resistance in Northeastern Sri Lanka

Post-war Sri Lanka is defined by the logic of Sinhala-Buddhist nationalism, glorification and expansion of the military, and the exponential growth of state-corporate economic projects. This article examines the performative politics of the state in mass ritual discourse and spatial domination while acknowledging the various ways in which elements of the Northeastern Tamil community in Sri Lanka are mobilising as an activist community in the post-war period, including political agitation and emancipatory initiatives that respond to social justice issues, such as land grabs. Offering an analysis premised on the concept of performative politics, this article interrogates the process by which the state defines itself, while the Tamil community has used performative politics to communicate the unacceptability of the post-war performance of power. A framework of performative politics in post-war Sri Lanka, I argue, introduces a new grammar of politics more responsive to the nationalistic Sinhala-Buddhist settler-colonial tendencies of the state and to the polyvalent nature of Tamil resistance. On the international level, the state performatively complies with international demands for accountability and reconciliation while continuing to oppress the Tamil minority and undertake nationalistic authorship of post-war space

Migrant Remittances, Population Ageing and Intergenerational Family Obligations in Sri Lanka

As Sri Lanka’s population ages, its migrant women face a difficult choice: should they work abroad to remit money to provision their families, or should they stay at home to look after elderly kin? Although numerous studies have explored migration’s effects on children, fewer works focus on issues of elder care. This essay presents contextualizing information on transnational migration from Sri Lanka and the rapid ageing that is transforming the country’s population structure from a pyramid with many youth and few elders into a column. Using qualitative ethnographic data gathered from a labour-sending village in southern Sri Lanka, this anthropological essay considers social priorities around remittances and intergenerational family obligations for care work. Villagers make decisions about allocating able-bodied family members’ labour based on key concepts of filial duty, combined with an analysis of a family’s financial and social resources and the vulnerabilities of its members based on their gender and age. Critiquing assumptions about elders’ lack of economic activity, the essay notes their key role in facilitating labour migration. The data reveal the importance of gender roles, educational achievements, and generational shifts in evaluating emerging practices. In the future, intergenerational family obligations to mutual care will persist despite population aging. But as extended families shrink and care work grows more demanding, choices between elder care and migrant remittances will become more challenging