Shenali D Waduge

The topic of colonization and its implications on Sri Lanka cannot be viewed in isolation. Every facet of colonial rule must be compared in all of the nations that were invaded and governed. Colonialism did not merely replace rulers; it re-engineered the mind of the nation. The most enduring damage inflicted on Sri Lanka was not economic extraction or territorial domination, but the systematic dismantling of an ethical, civilizational order and its replacement with an alien framework that prioritized control, division, profit over harmony and duty but most of all dismantling of the Sinhalese Buddhist backbone and setting the minorities against the majority.

When European powers arrived — first the Portuguese, then the Dutch, and finally the British — they did not encounter a chaotic or lawless society. They encountered a functioning civilization grounded in Buddhist ethics, Buddhist jurisprudence, and social balance. This self-regulating system produced stability, legitimacy, and peace of mind among the population. Precisely because such a society could govern itself through conscience and ethical obligation, it posed an obstacle to colonial domination. A people guided by moral clarity could not be easily controlled, or exploited. As a result, colonial governance did not seek to coexist with this civilisational order — it sought to dismantle it.

From Moral Authority to Administrative Control

Pre-colonial governance centered around ethical conduct. 

Colonial governance was based on force, bureaucracy, and legal absolutism. 

Law became demoted from morality to being used as an instrument of domination. Justice ceased to be restorative and became punitive. 

The objective shifted from social harmony to obedience.

Buddhist jurisprudence, village councils, and monastic influence were systematically sidelined to a plan of stripping them of authority. The Buddhist Sangha, once central to education, dispute resolution, and moral guidance, was deliberately marginalised. Governance was removed from the moral realm and transferred into distant administrative structures answerable not to the people, but to foreign crowns.

This marked a profound psychological rupture: authority was no longer trusted because it was righteous — it was feared because it was imposed. 

This was the first phase of colonial conditioning – implanting slave-rule into the minds of people one infamously referred to as the white-man’s burden.

Identifying the Pillars to Be Dismantled

Colonial powers did not dismantle Sri Lanka’s civilisational order randomly. 

They identified, with precision, the core pillars that sustained the island’s ethical sovereignty and social cohesion — and planned to dismantle them methodically. 

The first target was the Buddhist Sangha, which functioned as the moral conscience of society, shaping education, jurisprudence, and ethical conduct. 

The second was Buddhist moral jurisprudence, which prioritised restoration, duty, and harmony over punishment and domination. 

The third was the broader Buddhist moral order, which anchored governance, community life, and individual restraint in conscience rather than coercion.

Only after weakening these foundations did colonial rule turn decisively toward the people themselves. 

The Sinhalese Buddhists, as custodians of this civilisational framework, were the first to be psychologically disarmed. 

This was followed by the deliberate re-engineering of identity — reducing a civilisational people into a mere ethnic category, the Sinhalese.” – this project has presently been elevated to Sri Lankan” dropping the Sinhalese”.

Minorities were not spared. Colonial administrators began manipulating minority communities, not as partners in a shared civilisation, but as strategic instruments against the majority — minorities were elevated when necessary, marginalised, or weaponised selectively whenever it served colonial interests. Communities were no longer encouraged to coexist within an ethical order; they were repositioned as competing groups within a manufactured hierarchy controlled by foreign powers – then and even now.

This sequence was not accidental. 

It was a calculated strategy: dismantle moral authority, erode civilisational identity, fragment the people, pit them against each other based on themes they manufactured and controlled — and then rule the fragments offering solutions beneficial to them.

Divide, Classify, Control

One of the most destructive colonial strategies was the deliberate reclassification of society. A civilisation that had lived in harmony was forcibly reorganised into rigid categories — classified as majority & minority, creating tensions against each other, caste turned into administrative tools, and communities ranked, labelled, and pitted against one another. This new lifestyle was not one the people ever fathomed and broke their peace of mind incrementally.

Colonial censuses, legal codes, and missionary records did not merely document society — they reprogrammed it. People were measured, ranked, and politicised. Communities that had coexisted within an ethical framework were reclassified into rigid categories of race, religion, caste, and utility. Where duty had once defined social roles, competition for colonial favour, employment, and privilege took its place.

This was deliberate psychological re-engineering. 

A people shaped by restraint, conscience, and moral accountability were gradually conditioned to abandon self-regulation in favour of survival within an imposed hierarchy. 

Trust gave way to suspicion. 

Cooperation was replaced by rivalry. 

Ethical conduct was no longer rewarded; compliance and opportunism were. 

The mind that had once asked, What is right?” was trained to ask instead, What benefits me?”

This was not a natural evolution — it was engineered. 

By dismantling moral authority and replacing it with external incentives and punishments – the carrot-stick colonial rule cultivated a society driven by fear, envy, and self-preservation rather than virtue. 

A civilisation anchored in piety and ethical restraint was turned inward against itself, not because the people became inherently corrupt, but because the systems governing them were designed to reward moral collapse.

In this way, colonialism did not merely conquer land; it colonised the mind, transforming a duty-bound society into one increasingly governed by selfishness, competition, and moral disorientation.

The divisions had multiple objectives. It prevented unified resistance and dependency on colonial arbitration and it divided society making it easier to rule.

The Weaponisation of Education

It was not enough for the colonials to re-engineer the minds of the living; they turned next to shaping the minds of the unborn. 

Education became the primary instrument of mental capture.

Indigenous systems — temple-based learning, moral instruction, and civilisational knowledge transmission — were systematically devalued. In their place, a Western education model was imposed, designed not to nurture rooted citizens, but to produce compliant administrators and culturally dislocated elites, loyal to foreign ideals rather than local values. 

These were the clones of the white man,” trained to measure success by what colonials would approve mastery of English, and adherence to imported norms while openly devaluing the local culture.

Ethics, belonging, and historical consciousness were displaced. Admiration for the coloniser’s worldview was instilled, while pride in one’s own heritage was subtly discouraged. Over generations, this created a class of English-speaking elites whose loyalty increasingly aligned with external standards rather than the continuity and values of the civilisation they came from.

The consequences of this transformation were profound:

·      Cultural dislocation: The educated elite began to view local traditions, knowledge systems, and governance structures as outdated or inferior.

·      Social fracture: The gap between the Western-educated elite and the majority widened, with the new elite expecting support from across shores to prop their presence and position over the majority.

·      Developmental obstacle: Sri Lanka’s ability to chart its own path was weakened; the nation struggled to develop on its own civilisational terms, often imitating foreign models without grounding.

This mentality persists today. 

Modern policy, elite culture, and educational reforms often continue to prioritise foreign benchmarks over indigenous wisdom. The colonial legacy of education has conditioned the mind to value external recognition more than internal heritage, which remains one of the key obstacles preventing Sri Lanka from genuinely self-directed development.

In short, the weaponisation of education has left a lasting imprint: generations can be skilled, technically competent, and worldly, yet rootless, morally adrift, and psychologically dependent. Until this mindset is addressed — until education restores grounding in history, ethics, and civilisational pride — Sri Lanka will struggle to realise true independence in thought, governance, and development.

Economy Without Ethics

Colonial economic restructuring prioritised extraction, not sustainability. 

Land was commodified. Traditional agriculture and irrigation systems were neglected or repurposed for plantation economies designed to serve foreign markets. The ethical relationship between ruler, land, and people was capitalized.

Taxation shifted from fairness to enforcement. 

Economic activity was no longer evaluated through right livelihood, but through productivity and profit. This eroded communal responsibility and introduced survival-based competition where cooperation once prevailed (cooperative vs corporates)

Alongside this economic shift came the introduction and normalisation of social vices. Taverns, alcohol consumption, and exploitative leisure economies expanded under colonial rule, weakening social discipline and moral restraint. These were not accidental by-products; they were tools that softened resistance and disrupted self-regulation.

The Collapse of Self-Regulation

Colonial rule replaced moral discipline with external enforcement. 

Where the self once governed the self, now the state governed behaviour through surveillance, punishment, and regulation. Over time, this eroded the internal ethical compass of society.

People were trained to obey rules rather than cultivate restraint; to fear punishment rather than uphold conscience. This shift has had irreversible consequences. Even today, governance relies heavily on regulation and enforcement, while ethical formation is largely absent from public policy and education.

A society once guided by conscience became dependent on control systems — a dependency that technology has only intensified.

Psychological Colonisation and the Loss of Confidence

The deepest wound of colonialism was psychological. 

Sri Lankans were gradually conditioned to doubt their own civilisational competence. Indigenous knowledge systems were dismissed. Moral governance was portrayed as primitive. Western frameworks were presented as the sole solution.

Generations were conditioned to look outward for approval, standards, and guidance, rather than trust in what had already worked successfully in Sri Lanka’s own history. This dependency persists today, in development policy, economic planning, and even social norms.

Even today, at every level the validation or nod of approval from external sources are sought before any seal of approval.

This is why independence, though achieved politically, remains incomplete psychologically.

Breaking the Cycle of Dependency

To reclaim genuine independence, the nation must study and learn from its own successes — the irrigation networks, ethical governance, community cohesion, and sustainable livelihoods that pre-colonial rulers perfected. 

Innovation is essential, but it must be rooted in heritage, not borrowed wholesale from foreign models.

This means – returning to:

·      Education reforms that emphasize heritage, ethics, and civilisational pride alongside technical skills. Many of the so-called modern inventions— from irrigation systems to community governance, sustainable agriculture to ethical administration — were already perfected in Sri Lanka centuries ago, long before foreign powers arrived.

·      Policy-making that references historical successes in governance, social cohesion, and sustainability.

·      Economic development strategies that build on local strengths and resilience, rather than imported templates.

Until this dependency is addressed, Sri Lanka will continue to imitate without mastering, to import solutions without understanding, and to remain psychologically and strategically vulnerable & uninnovative. Falsely believing in entrepreneurial” slogans. 

True independence is not granted externally — it must be rebuilt from the knowledge, discipline, and wisdom that already exist within us.

Independence Without De-Colonisation

By the time independence arrived, the civilisational infrastructure had already been dismantled. Institutions, laws, education systems, and economic structures remained fundamentally colonial in design. 

Power changed hands, but paradigms did not.

The result was a nation free in name, but not fully sovereign in thought/psyche.

Post-independence struggles — ethnic tension, political instability, social divisions — cannot be understood without recognising this colonial rupture. A society stripped of its ethical anchor and forced to operate within alien frameworks will struggle to find balance.

The Unfinished Journey

Colonial rule did not simply interrupt Sri Lanka’s civilisational future — it redirected it away from its ethical centre. The damage was not only material, but mental, cultural, and moral.

Understanding this phase is essential, not to assign blame, but to diagnose why modern reforms repeatedly fail to deliver peace, cohesion, and confidence. 

Without addressing the colonial dismantling of ethical governance and self-regulation, no amount of technological advancement, education or legal reform will restore stability or even prosperity.

Independence is not a date.
It is a condition of the mind.

Shenali D Waduge