Communist Resurgence in Sri Lanka

The recent election of Anura Kumara Dissanayake as Sri Lanka’s president in September 2024 signifies a profound shift in the nation’s political trajectory. Dissanayake, leader of the Marxist-oriented Janatha Vimukthi Peramuna (JVP), ascended to power amidst widespread discontent over corruption, economic mismanagement, and austerity-driven policies under previous administrations. His victory, following years of public protests and economic hardship, marks the first time in Sri Lanka’s post-independence history that a leftist leader has achieved such prominence. This development provides a unique case for analysis through the lens of quantum dialectics.

Sri Lanka’s socio-economic landscape exemplifies the quantum dialectical concept of superposition, where overlapping systems—neoliberal austerity, socialist ideals, and feudal remnants—coexist dynamically. The “Aragalaya” protests of 2022, which ousted President Gotabaya Rajapaksa, reflect the decohesive forces disrupting the established order. These movements, driven by grassroots frustration, were not singular in their ideological outlook but incorporated diverse demands, such as economic justice, anti-corruption measures, and political reform.

Under Dissanayake, the superposition remains unresolved, as the state continues to grapple with IMF-imposed austerity while exploring socialist-inspired reforms to alleviate poverty and promote equity. The political system is poised to “collapse the superposition” into a new dominant framework, contingent on how successfully Dissanayake can navigate competing domestic and international pressures.

The rise of the JVP highlights how contradictions within Sri Lanka’s neoliberal framework gave birth to emergent properties of revolutionary change. Public dissatisfaction with austerity measures and elite governance catalyzed a movement demanding systemic transformation. Dissanayake’s campaign harnessed this energy by presenting a vision of a transparent and inclusive governance model, appealing particularly to disenfranchised rural populations and labor unions.

The Janatha Vimukthi Peramuna (JVP) and communist movements in Sri Lanka have a complex history marked by insurrections and ideological struggles. The JVP, founded in the late 1960s under the leadership of Rohana Wijeweera, emerged as a radical Marxist-Leninist party with a focus on revolutionary change. It launched its first armed uprising in 1971 against the United Front government led by Sirimavo Bandaranaike. This insurrection, characterized by attacks on government institutions and military installations, was suppressed within months with significant foreign support, including from India and the Soviet Union .

After the failure of the 1971 insurrection, the JVP underwent a period of ideological refinement and clandestine activity. It re-emerged in the 1980s, initiating a low-intensity insurgency during a politically volatile period marked by ethnic conflict and the presence of Indian peacekeeping forces. This second phase of rebellion was brutally suppressed by the government, resulting in significant casualties .

The broader communist movement in Sri Lanka has included various factions and ideologies, from the pro-Soviet Communist Party of Sri Lanka to more Maoist-influenced groups. While the JVP initially aligned with Marxist principles, it has evolved over the years, blending nationalist rhetoric with its socialist agenda. Today, the JVP operates as a legitimate political party and has distanced itself from its militant past, focusing on democratic activism and parliamentary engagement .

The trajectory of the JVP and communist movements in Sri Lanka reflects the challenges of translating revolutionary ideals into sustained political influence, influenced by both domestic conditions and international dynamics.

This victory reflects the non-linear progression of history, where sudden shifts emerge from the accumulation of tensions within existing structures. The challenge for Sri Lanka now lies in translating revolutionary potential into sustainable systemic change without succumbing to external financial constraints or internal fragmentation.

Dissanayake’s administration faces a delicate balance between cohesive forces, such as state institutions and public expectations for stability, and decoherent forces like international economic pressures and internal dissent. His promise to renegotiate IMF terms while maintaining fiscal discipline highlights an attempt to align these forces. Moreover, his focus on reducing corruption and fostering transparency represents a bid to rebuild the trust eroded under previous governments.

The decision to dissolve parliament and call for snap elections underscores a strategy to recalibrate the political superstructure, aligning it with the emergent base of popular support. However, the ultimate success of these efforts depends on building resilient networks capable of sustaining the reforms necessary for long-term stability.

The Sri Lankan case demonstrates the applicability of quantum dialectics in understanding and shaping political transformations. The interplay of cohesive and decoherent forces, the emergence of novel systemic properties, and the dynamic coexistence of competing socio-economic models underscore the complexity of revolutionary change. For leftist movements in other contexts, Sri Lanka offers critical lessons in leveraging grassroots energy, navigating contradictions, and managing transitions within a globalized economic framework.

By situating Sri Lanka’s developments within this analytical framework, quantum dialectics not only elucidates the unfolding political reality but also provides a strategic lens for anticipating and influencing future trajectories. Dissanayake’s presidency may thus serve as both a challenge and an opportunity for redefining the role of socialism in the 21st-century global south.

The experience of communist and leftist movements in Sri Lanka, particularly the JVP, provides crucial lessons for Indian and South Asian communists in navigating the complexities of revolutionary politics and governance. One of the key takeaways is the importance of aligning revolutionary goals with grassroots socio-political realities. The JVP’s failure to sustain its uprisings highlights the need for robust mass mobilization and avoiding over-reliance on militarized insurrection without broad popular support. Furthermore, the brutal suppression of the JVP emphasizes the necessity of building resilient, flexible organizational structures capable of withstanding state repression while maintaining ideological clarity.

Another critical lesson is the importance of addressing ethnic and cultural diversity in revolutionary strategies. Sri Lanka’s ethnic tensions, particularly between the Sinhalese majority and Tamil minority, created barriers to the JVP’s broader appeal. For South Asian communists, fostering solidarity across ethnic, caste, and religious divides is essential for sustaining mass movements. The JVP’s eventual shift toward parliamentary politics underscores the value of strategic adaptability—balancing revolutionary ideals with pragmatic participation in democratic institutions to effect systemic change over time. Ultimately, Sri Lanka’s experience highlights the dual need for revolutionary fervor and long-term strategies that prioritize inclusivity, resilience, and adaptability in a rapidly changing political landscape.