2029 Presidential Election: Rebirth of the 1956 Nationalist Vision or the 1965 Pluralist Ideal?

“The way things are unfolding, society is heading towards a transformation reminiscent of 1956…” This was the political prophecy voiced by Wimal Weerawansa during a recent interview on Derana TV.

He declared, “What is emerging now is an upheaval akin to that of ’56, with the monks at the forefront…” That, he said, was his reading of the political tide.

But is Wimal, right? Is another ’56 truly on the horizon?

The Buddhist political wave in Sri Lanka first surged in 1956. It was born out of resentment towards the Western-oriented policies of Prime Minister Sir John Kotelawala, which the monks perceived as hostile to their role in society. In 1955, the United Bhikkhu Front was formed precisely to resist these policies. Its leaders—Mapitigama Buddharakkhita Thero, Talpawila Seelawansa Thero, Baddagama Wimalawansa Thero, and Dewamottawa Amarawansa Thero—sought a premier who would implement the recommendations of the Buddhist Commission Report, which documented the injustices faced by Sinhala Buddhists in religion, culture, education, and economics.

Initially, they turned to Dudley Senanayake, but Dudley hesitated to abandon UNP policy for the monks’ demands. S.W.R.D. Bandaranaike, then opposition leader, seized the opportunity. He embraced the monks’ proposals, offered leadership, and rode their support into power.

The monks campaigned fiercely against Sir John, portraying him as a Catholic hostile to Buddhism. They spread stories of his indulgence in whisky and dancing with women and even circulated cartoons likening him to Māra, the tempter defeated by the Buddha. Unable to withstand the ridicule, Sir John lashed out at the monks—an act that only strengthened Bandaranaike’s hand. Temples across the countryside became campaign bases, and Bandaranaike ascended to the premiership on the monks’ shoulders.

That was the “Revolution of ’56” Wimal invokes today: a nationalist Buddhist uprising enabled by Sir John’s obstinacy and Bandaranaike’s willingness to lead Sinhala-Buddhist sentiment.

Yet history did not end there. In 1965, Dudley Senanayake forged a very different coalition. Rather than a purely Sinhala-Buddhist front, he built a broad, multi-ethnic, multi-religious alliance to counter Mrs Bandaranaike’s leftist government. He warned Buddhists, Catholics, Muslims, and Hindus alike that Marxist policies threatened religious freedom. Using the Press Council Bill as a rallying point, Dudley united figures from the 1956 wave—L.H. Meththananda, K.M.P. Rajaratna, W.S. Karunaratna, and Philip Gunawardena—alongside Tamil parties and Muslim leaders. Even Catholic groups joined, opposing the nationalisation of their schools.

Thus, while 1956 was a Sinhala-Buddhist revolution, 1965 was a national coalition against Marxism. Monks such as Dewamottawa Amarawansa Thero and Meetiyaagoda Gunaratana Thero became Dudley’s key speakers, and thousands of monks marched to Parliament in support.

Seen in this light, Wimal’s prophecy of another ’56 may be misplaced. The currents today resemble 1965 more than 1956. Already, Muslim parties, plantation parties, and northern Tamil parties are aligned with the Samagi Jana Balawegaya. If a grand coalition emerges to challenge Anura’s government, it will be in the spirit of ’65—a broad alliance, not a narrow nationalist wave.

One of the most popular songs of 1965 was H. R. Jothipala’s “The Portuguese conqueror was a master at Capturing Countries”.

On election day, after Dudley Senanayake and the United Front of Seven Parties had won the election, supporters gathered at Bothale Walawwa in Mirigama to listen to the results. As Dudley arrived, the jubilant supporters lifted him onto their shoulders and sang Jothipala’s song as “UNP karaya Asana Allanna Sooraya…”

By Upul Joseph Fernando

The post 2029 Presidential Election: Rebirth of the 1956 Nationalist Vision or the 1965 Pluralist Ideal? appeared first on Mawratanews.lk | Sri Lanka Latest Sinhala News and Headlines.