Tonight marks the 45th anniversary of the burning of the Jaffna Public Library in May 1981. If we, the Socialist Lead of Sri Lanka and South Asia (SLLA), the Revolutionary Left Faction of the Socialist Equality Party of Sri Lanka, were present at a commemoration event before the Jaffna Public Library today, and asked to address an audience of our Sinhalese, Tamil and Muslim brothers and sisters, friends and comrades, we would have delivered the following speech.
By Sanjaya Jayasekera, member SLLA.
Jaffna Public Library after Arson. Image courtesy of CPA X.
Friends, comrades, brothers and sisters — Tamils, Sinhalese, Muslims, and all who cherish the meaning of human dignity,
Forty-five years ago today, in the dead of night, flames consumed one of the greatest cultural treasures of South Asia. The Jaffna Public Library — home to over 97,000 volumes, to irreplaceable ola leaf manuscripts, to ancient chronicles and living memory, to the intellectual heritage of the Tamil people accumulated across centuries — was reduced to ashes. Not by accident. Not by nature. But by deliberate human hands: uniformed police and organized thugs, dispatched from the south under the protection and direction of the United National Party government of J.R. Jayawardena. Ministers Gamini Dissanayake and Cyril Mathew — who boasted in print that the Sinhalese must rise to “protect Buddhism” — arrived in Jaffna to oversee the operation. Four Tamil men were dragged from their homes and killed. Homes, shops, offices, and the press of Tamil newspaper Ealanadu were burned. Statues of Tamil cultural figures were demolished at road junctions.
This was not a spontaneous eruption. It was a political decision, made in Colombo, carried out in Jaffna, and covered up in silence by an entire political establishment and a compliant media. No official inquiry was ever held into the destruction of the library. No one was prosecuted. No minister faced justice. The fire that burned on the night of May 31, 1981 was lit by the ruling class of this island — and it was fueled by decades of communalist poison that every major political party, UNP and SLFP alike, had been injecting into the bloodstream of Sri Lankan society since independence.
We gather here today not only to grieve. We gather to understand. We gather to draw the lessons that the ruling class — of every party, of every era — has worked hardest to prevent the people of this island from drawing.
What was destroyed that night?
The books that burned were irreplaceable — Yalpanam Vaipavama, the history of Jaffna, existed in only one copy, and it perished in the fire. But the rulers of Sri Lanka were not primarily burning books. They were burning a people’s sense of themselves. They were burning the confidence, the continuity, and the cultural selfhood of the Tamil minority. They were sending a message, written in fire: You do not belong here. Your history does not count. Your culture is disposable. Your lives are contingent on our permission.
This was the language of Sinhala chauvinism — not a fringe ideology, but the official state ideology, entrenched in the very constitution of the republic by the Sinhala Only Act of 1956, by the anti-Tamil university admissions schemes, by Buddhism’s enshrinement as the state religion. And it was the language of a ruling class that used communal hatred as a tool of governance, a weapon to distract the Sinhalese poor and working class from the economic policies — the austerity, the open-market “liberalization,” the assault on wages and public services — that were devastating their own lives alongside the lives of Tamil workers.
The burning of the Jaffna Library was not the beginning. And it was not the end. It was a turning point — a signal flare fired two years before the July 1983 pogrom, in which organized Sinhala mobs, with voter registration lists in hand provided by state institutions, went from door to door, burning Tamil families alive in Colombo and across the island. Black July ignited a civil war that would consume nearly three decades, claim tens of thousands of lives, shatter entire communities — Tamil and Sinhalese — and culminate in the final military assault of May 2009 at Mulivaikkal, where tens of thousands of Tamil civilians were massacred in what the United Nations itself acknowledged as potential war crimes, while the world looked away.
Standing today here facing the once flame-engulfed walls of this magnificent monument, we should say loudly, “Never Again”. Never again must mean: never again a burned library. Never again a Black July. Never again a Mulivaikkal.
But “never again” cannot be a wish. It must be a program.
Seventeen years have passed since the guns fell silent in May 2009. What has changed? The war is over — but the conditions that produced the war are not. The military still occupies the North and East. Tamil lands remain seized under military control. Mulivaikkal commemorations — the most basic act of mourning the dead — are physically disrupted by state-backed mobs and security forces. Tamil protesters are harassed by racist mobs and are arrested. A vicious social media hate campaign, coordinated and deliberate, brands every Tamil who speaks of their history, their grief, or their rights as a terrorist, an LTTE sympathizer, a separatist. Tamil writers find their books blocked by government censors under the cynical banner of “national unity.” And presiding over all of this today is the JVP/NPP government of Anura Kumara Dissanayake — a party that built its political career on enthusiastic support for the anti-Tamil war, that opposed every concession to Tamil democratic rights, and that now poses as a government of “national unity” while allowing Sinhala chauvinist propaganda to circulate freely.
We must say this plainly: the militarization of the North has not ended with the war. It has continued and deepened. Successive governments — from Rajapaksa to Wickremesinghe to Dissanayake — have maintained the military stranglehold on Tamil life because the military is the iron fist of a capitalist state that rules in the interests of the Sinhalese bourgeoisie and serves as the instrument of communal oppression. The glorification of the military — the victory parades, the war monuments, the cult of the soldier — is not incidental. It is how the ruling class educates the Sinhalese masses into accepting militarism as their national identity, while ensuring that no united struggle of Tamil and Sinhalese workers can challenge the social order.
The moral disorientation you see in Sinhalese society today — the celebration of soldiers over teachers, the tolerance of racist social media, the passive acceptance of Tamil humiliation and even calls for the repeat of the historical violence, massacres and vandalism — is not the natural condition of the Sinhalese people. It is a manufactured condition. It has been manufactured, across decades, by a ruling class that needed Sinhalese workers to see Tamils as their enemy rather than their comrades. It is the deliberate product of a political culture built on militarism, chauvinism, fear, and lies — because a Sinhalese worker who hates Tamil workers is a worker who will never turn to face his actual oppressor.
It is in this context that we should turn to the lessons of seven decades of betrayal
The tragedy of Sri Lanka is inseparable from the history of betrayal by the parties that once claimed to speak for the working class. The Lanka Sama Samaja Party — which emerged from the Trotskyist tradition — was once the largest workers’ party in South Asia. It had, within its hands, the political means to unite Tamil and Sinhalese workers on the basis of socialist internationalism, to oppose communalism at its roots, and to fight for a government of the working class that guaranteed equal rights for all national minorities. Instead, in 1964, the LSSP leadership capitulated to class collaboration, joined the bourgeois coalition of Sirima Bandaranaike — and sealed Tamil oppression into the very constitution of the republic. Colvin R. de Silva, once a fighter for the Fourth International, presided as a minister over the entrenchment of Sinhala-only language policy. This was not a minor error. It was a world-historical betrayal. It opened the road to every pogrom, every war crime, every burned library that followed.
Capitalism cannot solve the national question in Sri Lanka. The ending of the war did not solve the Tamil national question, and the ruling class has been capitalizing this unresolved problem ever since. Throughout the seventy-eight years of independence it has produced only communal war and economic devastation. The Tamil bourgeois parties — the TULF, the TNA and its successors — have failed Tamil workers and youth just as comprehensively, channeling legitimate grievances into parliamentary deals with Colombo and appeals to foreign imperialist powers that have never served Tamil interests and never will. The LTTE’s separatist program, whatever its origins in the just anger of Tamil youth, could not overcome the fundamental reality that a separate Tamil capitalist state would be a small, economically weak entity, dependent on the same imperialist powers that armed and sustained Colombo’s military, unable to guarantee the rights of Tamils who live within and outside the North and East, and incapable of addressing the root class question.
The path forward is not separation. It is not a communal deal brokered between Tamil and Sinhalese elites. It is the unification of the Sri Lankan working class — Tamil, Sinhalese, and Muslim — in a common struggle against the capitalist system that has used communalism as its instrument of rule for seven decades.
What does “Never Again” demand of us?
When we say “never again,” we do not make a sentimental appeal. We make a political commitment.
Never again a Jaffna Library arson means: never again will we allow the ruling class to burn the cultural heritage of any people — because we understand that the hand that lit that fire was the hand of class rule, using racial hatred as its instrument.
Never again a Black July means: never again will Sinhalese workers stand aside while their class brothers and sisters are massacred — because we understand that the pogrom was organized against Tamils to prevent the unity that would threaten the ruling class.
Never again a Mulivaikkal means: never again will the working class accept a “military solution” to what is a social and political problem — because we understand that the massacre of Tamil civilians served not the interests of Sinhalese workers but the interests of a military apparatus and a ruling class that then turned its guns on Sinhalese workers in austerity, repression, and the destruction of democratic rights.
The Sinhalese workers and youth who are told today that their national glory consists in military parades and the suppression of Tamil commemorations — they are being robbed. They are being robbed of their class consciousness, of their solidarity with fellow workers, of their capacity to fight for their own emancipation. The same ruling class that burned the Jaffna Library has imposed poverty, casualized labor, and IMF austerity on Sinhalese workers. The same military that massacred Tamils at Mulivaikkal is the instrument of a state that imprisons striking workers and breaks trade unions. The enemy of Tamil workers is the enemy of Sinhalese workers. His name is not Tamil or Sinhalese. Its name is Capital.
What are we fighting for?
We call upon Tamil and Sinhalese workers, youth, teachers, students, and intellectuals to build a united movement — not a movement of ethnic reconciliation brokered by elites who represent no one but themselves, but a movement of the working class, fighting for:
The immediate end to military occupation of the North and East, and the return of all seized Tamil lands to the rightful owners. The right to commemorate the Tamil dead at Mulivaikkal and all sites of atrocity — without harassment, disruption, or criminalization. Full linguistic, cultural, and democratic rights for Tamils and all national minorities, including the Muslim community which has faced its own waves of racist persecution. An end to the militarist culture that has been poisoned into Sinhalese society — a culture that glorifies killing and suppresses solidarity. The prosecution of those responsible for war crimes and crimes against humanity, from Black July through to Mulivaikkal. And above all — a socialist political program that places the resources of this island — its land, its labor, its productive capacity — under the democratic control of its working people, Sinhalese, Tamil, and Muslim alike, so that poverty, communal division, and ruling-class manipulation can be swept away at their roots.
The Jaffna Library held the memory of a civilization. It held books that no one can recover. But it also holds, for us, an indelible political lesson: that a ruling class willing to burn a library is a ruling class willing to burn everything — willing to burn villages, willing to massacre civilians, willing to destroy entire peoples — in defense of its power and profit.
We honor the memory of what was destroyed on this night 45 years ago not by grief alone, but by commitment — the commitment to build the political movement that makes such destruction impossible, by ending the system that makes it necessary.
A heritage was rendered ashes. But the struggle lives on!
Never again — through the unity of the working class of the North and the South!
We publish here Part 4 of a series examining the global wave of Gen Z protests, the deepening crisis of revolutionary leadership, and the necessity of fighting for the program of socialist internationalism on the basis of Leon Trotsky’s Theory of Permanent Revolution.Part 1 was published on November 6, 2025 here. Part 2 was published on November 14, 2025 here. Part 3 was published on February 27, 2026 here.
The Lineage of Gen-Z Revolts: Arab Spring, Occupy Wall Street and the Yellow Vests — Politics, Tactics, Programme and the Lessons for the Working Class (continued)
Tactics: Direct Action, Digital Organization, and the Irreplaceable Role of Revolutionary Leadership
The three waves exhibit a progression in tactical forms that reflects the changing technological environment of mass struggle without altering its fundamental political requirements.
Occupy pioneered the sustained occupation of public space as a form of political presence, consciously modeling itself on the imagery of Tahrir Square. The “people’s microphone,” horizontal decision-making, and assembly democracy expressed a genuine aspiration to overcome the alienation of bourgeois representative politics. But symbolic occupation could not threaten capitalist production or state power. It could only be tolerated until inconvenient, at which point it was cleared by coordinated federal instruction.
The Yellow Vests developed a more economically disruptive tactical repertoire: the blockade of circulation nodes, the weekly cadence of national mobilizations, the combination of symbolic and material disruption. France’s tradition of militant industrial action created real—if unrealized—possibilities for converting street protest into generalized strike action. The tactical innovation was real; the political ceiling remained identical. Without independent rank-and-file workplace and neighbourhood committees capable of coordinating strikes across sectors and regions, the disruptive energy could not be converted into sustained, organized industrial action that would have posed a genuine challenge to state power. Such committees, independent of the union bureaucracy, are the organizational precondition for elevating local struggles into a revolutionary movement.[17]
The Gen-Z movements added the rapid mobilizing capacity of social media platforms, enabling the coordination of mass actions across vast geographic areas at speeds that made traditional institutional responses appear slow-footed. This digital dimension introduced new capacities and new vulnerabilities. The same platforms that enabled rapid mobilization also enabled state surveillance, intelligence infiltration, and the algorithmic manipulation of political content. More fundamentally, the substitution of social media coordination for political organization—viral hashtags for programmatic clarity, trending topics for theoretical development—produced movements whose apparent technological strength masked a structural weakness: the inability to translate street power into sustained industrial action through which the working class exercises its decisive social leverage.
The “leaderless” framework promoted by theorists like Zeynep Tufekci and Paolo Gerbaudo performs an ideological function related to the reactionary theory of Chantal Mouffe’s left populism. By celebrating the organizational forms of networked protest—horizontal assemblies, social media coordination, the absence of formal leadership—these theorists elevate into a political virtue what is objectively a political deficit. Lenin’s analysis in What Is to Be Done? (1902) retains its full force against the spontaneism celebrated by theorists of “leaderless” movements: spontaneous working-class anger, however militant, does not generate socialist consciousness; it is the raw material that revolutionary political leadership must organize and direct.[18] The “leaderless” ideology does not liberate movements from leadership; it conceals the leadership that actually operates—whether of NGO-funded coordinators, pseudo-left academics channeling energy into reformist avenues, or the bourgeois politicians who ultimately harvest the political fruit of mass insurgency.
Programme: The Reformist Horizon and its Necessary Transcendence
All three movements articulated genuine and legitimate grievances with concrete “programmatic” demands. Yet all three remained, in the absence of revolutionary leadership, within a reformist political horizon that left the fundamental question—who controls the means of production, and in whose interests?—systematically unaddressed.
Occupy’s demands centered on redistribution, corporate accountability, and the reduction of economic inequality. The Yellow Vests called for lower fuel taxes, higher minimum wages, the restoration of public services, and various forms of direct democracy. The Gen-Z movements demanded the withdrawal of specific IMF-dictated tax measures, the end of corruption, and the removal of individual heads of state. All these demands expressed authentic material needs. None of them, in the absence of a program for working-class political power, pointed beyond the framework of bourgeois rule.
Left-populist tendencies within each movement—drawing on the theoretical framework elaborated by Mouffe in For a Left Populism (Verso, 2018) and given organizational expression by Podemos in Spain and France Insoumise—framed these demands as a struggle of “the people” against “the oligarchy,” a formulation deliberately designed to incorporate sections of the bourgeoisie into a cross-class “progressive” bloc while excluding the perspective of working-class political independence and socialist expropriation.
The WSWS analyzed the bankruptcy of this framework through its comprehensive coverage of the Syriza and Podemos experiences. Syriza’s capitulation to the EU-IMF troika (EC, ECB, IMF) within months of its January 2015 election victory[19] and Podemos’s entry into coalition government with the PSOE to implement the austerity it had promised to oppose[20] are not exceptions to the left-populist rule but its most perfect expressions. History has delivered its verdict: ten years after Syriza’s 2015 betrayal, Greece remains mired in poverty with intensified exploitation; four years after Podemos entered government, the far-right Vox party emerged as a major force in Spanish politics. The pseudo-left’s claim that workers must “go through the experience” of these parties before advancing to socialism has been exposed as a murderous lie whose consequences have been catastrophic for the working class.[21]
The genuinely revolutionary programme is the programme of permanent revolution—the only programme that corresponds to the objective interests of the working class in the epoch of imperialism. No democratic task, no elementary improvement in the material conditions of the working class, can be secured on a lasting basis without the conquest of state power by the working class, the expropriation of the capitalist class, and the extension of socialist revolution beyond national borders. The partial demands of Occupy, the Yellow Vests, and the Gen-Z movements can serve as transitional demands—points of departure for mass mobilization—only if they are embedded in a programmatic framework that identifies capitalism as the enemy and poses the question of workers’ power at the center, as elaborated in the ICFI’s foundational programme documents.[22]
Differences that register: Social Composition, Geography, and Revolutionary Intensity
Having established the essential political homology of the three waves—their common ideological limitations and programmatic deficits—it is necessary to register the differences that carry strategic implications.
Social composition: Occupy was dominated overwhelmingly by urban, often-educated layers of the precarious middle class concentrated in metropolitan centers. It reflected genuine mass discontent but was organized and led largely by socially privileged layers within the broad “99%. The slogan of “99 percent” elided the divisions within that 99 percent between the working class and the upper-middle strata whose class interests diverge sharply from those of workers. The Yellow Vests drew a geographically and socially broader base—provincial workers, commuters, pensioners, small proprietors—reaching deeper into the actual working class outside metropolitan milieux. The Gen-Z movements combined student and youth vanguards with genuine proletarian participation on a scale neither Occupy nor the Yellow Vests achieved: Sri Lanka’s general strikes, Kenya’s successive wave strikes, and Bangladesh’s garment-worker participation despite union-bureaucratic demobilization expressed authentic working-class militancy of a qualitatively higher order.
Geography and the neocolonial dimension: Occupy and the Yellow Vests occurred in imperialist countries—the United States and France respectively—where the immediate political demands did not include the overthrow of IMF debt peonage or liberation from neocolonial exploitation. The Gen-Z movements occurred overwhelmingly in former colonial and semi-colonial countries where this dimension is central: the IMF stands immediately behind the specific tax measures and austerity programs that triggered mass protests, and the question of imperialist domination is inseparable from the question of domestic capitalist exploitation. This adds to the Gen-Z movements a dimension that links national democratic grievances directly to the international socialist revolution, confirming Trotsky’s Theory of Permanent Revolution in its twenty-first-century application.
Revolutionary intensity: Occupy was suppressed while still in embryonic form, never forcing a regime change or a serious rupture in state power. The Yellow Vests subjected the French ruling class to sustained pressure but did not threaten the fundamental stability of its political institutions. The Gen-Z movements, by contrast, drove heads of state from office, forced the collapse of governments, and in Sri Lanka generated a general strike drive that showed the potential to shake the entire structure of bourgeois rule. This heightened revolutionary intensity makes the absence of Trotskyist leadership all the more catastrophic in its consequences. The gulf between the objective revolutionary situation and the subjective capacity of the working class to take power—what the ICFI has consistently identified as the crisis of revolutionary leadership—is expressed with particular acuity in the Gen-Z experience.
The Pseudo-Left: An International Political Current, Not a Collection of Local Accidents
Any serious analysis of the three waves must confront the role of pseudo-left organizations not as a collection of locally specific political traps but as the expression of a coherent international political current whose function—whatever the subjective intentions of its participants—is the containment of working-class revolutionary energy within limits acceptable to capitalism.
The ISO in the United States, the various Pabloite networks that promoted Syriza and Podemos across Europe, Kenya’s Revolutionary Socialist League, the Stalinist Communist Party Marxist-Kenya, BAYAN and Akbayan in the Philippines, Sri Lanka’s Frontline Socialist Party—these organizations share a common political method regardless of their specific national contexts. The theoretical genealogy is explicit: Chantal Mouffe directly advised both Podemos and Mélenchon’s France Insoumise; her partner Ernesto Laclau’s post-Marxist elaboration of “hegemony” theory has influenced pseudo-left groups across three continents; the International Socialist Tendency provided intellectual legitimation for Syriza’s trajectory while blocking Marxist criticism of its capitulation.
As the WSWS warned in its analysis of pseudo-left containment strategies, these tendencies serve as a “reservoir for capitalist ideology within the ‘left,’” defending trade-union bureaucracy and social-democratic compromises rather than a revolutionary program.[15] Their middle-class composition, their material dependence on foundations and nonprofits, their rejection of working-class revolutionary politics, and their promotion of spontaneity and “leaderlessness” all serve the single function of blocking the emergence of authentic socialist leadership. Workers and youth who participate in mass movements must understand this pattern not as a series of coincidences but as the expression of a determinate class interest.
The Aragalaya in Perspective: Sri Lanka 2022 and the Global Pattern of Gen-Z Revolt
The 2022 Aragalaya — Sri Lanka’s mass uprising of April through July — was not primarily a protest against the Rajapaksa family’s corruption or mismanagement, though popular anger at the regime’s criminality was genuine and explosive. It was the expression of the terminal crisis of Sri Lankan capitalism under conditions of global capitalist breakdown. Decades of foreign debt dependency, subordination to the diktats of the International Monetary Fund, and the utter bankruptcy of every bourgeois political formation — the Sri Lanka Podujana Peramuna, the United National Party, the Sri Lanka Freedom Party, and their various parliamentary combinations — had produced a social catastrophe in which fuel, medicine, and basic foodstuffs disappeared from the shelves. The COVID-19 pandemic and the economic disruption unleashed by the US-NATO proxy war against Russia in Ukraine accelerated the collapse of foreign exchange reserves and forced the government to default on its debt. Between April and July, hundreds of thousands poured into the streets across ethnic lines — a fact of profound political significance in a country whose ruling class has systematically exploited Sinhala and Tamil chauvinism for seven decades as its primary instrument of mass division. Two general strikes, on April 28 and May 6, in which millions participated, demonstrated with unmistakable force the potential power of the working class when it moves as an independent social force. Rajapaksa was driven from office and forced to flee the country on July 13, 2022. At that moment, the labor bureaucracy had already isolated the struggle and the working class was without leadership.
Protesters fill the streets of Colombo ahead of President Gotabaya Rajapaksa’s resignation. (Photo: Sakuna Miyasinadha Gamage |From asiafoundation.org)
The pseudo-left organizations and trade union bureaucracies understood their task with a clarity proportional to the revolutionary danger the uprising posed. Their decisive function was not to advance the movement but to contain it: to ensure that the immense social energy erupting from below was channeled into a political framework that preserved bourgeois rule. The Frontline Socialist Party — Sri Lanka’s principal pseudo-left formation — promoted the demand for an “interim government” as the movement’s central political objective. This demand, however radical it sounded in the mouths of those advancing it, was not a call for workers’ power but an invitation to a section of the discredited parliamentary establishment to replace another under conditions of mass pressure. The trade union confederations called and controlled the two general strikes — limiting them to single-day actions, carefully isolating them from the movement at Galle Face Green, and at no point advancing demands that could challenge the fundamental capitalist order: repudiation of the IMF debt, nationalization of the commanding heights of the economy under workers’ control, or the formation of independent organs of working-class power. The middle-class protest forces concentrated at Galle Face Green, for their part, reproduced in Sri Lankan conditions the identical “no politics, no leadership” framework that characterized Occupy Wall Street and the Yellow Vests — directing mass anger at the persons of the Rajapaksas rather than at the capitalist state and the imperialist domination that had produced the catastrophe. The ICFI warned with precision throughout this period: the emancipation of the working class is the task of the workers themselves, and there is no solution to the immense social problems within the existing social order.
The political consequences of this combined betrayal unfolded with an inexorable logic that ICFI analysis had forewarned and precisely identified. With the working class politically disarmed and demobilized within the “interim government” framework advanced by the pseudo-left and trade union bureaucracy, parliament was free to act on behalf of the ruling class. Ranil Wickremesinghe — six-time prime minister, organic representative of finance capital and the comprador bourgeoisie, the politician whom not a single constituency had endorsed for presidential office — was installed as president by parliamentary vote on July 20, 2022. His mandate was explicit and has been executed without deviation: enforce the IMF’s austerity program, restore bourgeois order, and suppress working-class resistance. The Essential Public Services Act was wielded against striking workers. IMF conditionalities — privatization, regressive taxation, cuts to public services — were implemented under conditions of systematic repression of labor rights. The attack on the Galle Face encampment, the criminalization of protest, and the systematic persecution of activists who had led the uprising followed in sequence. What the masses had achieved in revolutionary form — the removal of a head of state — was thus converted through the mechanism of pseudo-left betrayal into its precise opposite: the installation of a more disciplined and more ruthless enforcer of the same IMF program the uprising had sought to overthrow. The Aragalaya confirmed the ICFI’s assessment that “the critical issue is that of political leadership,” and that spontaneity alone — however militant — cannot overcome the organized political capacity of the bourgeoisie and its pseudo-left auxiliaries to contain and divert mass revolutionary energy.
Video shows protesters at Sri Lanka’s Aragalaya mass uprising chanting slogans demanding resignation of president Gotabhaya Rajapaksa in July 2022
The Sri Lankan experience illuminates with particular clarity the global pattern of Gen-Z revolt analyzed throughout this essay, and deserves recognition as the paradigmatic case — the template, as the WSWS established, from which the subsequent uprisings in Bangladesh, Kenya, the Philippines, and elsewhere descended. Every essential element of the global pattern is present in concentrated form: the objective crisis produced by IMF debt peonage and imperialist domination; the explosive intervention of youth and workers across social and ethnic divisions; the decisive role of the two general strikes in revealing the working class as the social force capable of resolving the crisis; the systematic intervention of pseudo-left and trade union bureaucratic forces to channel the movement into a bourgeois-preserving “interim government” framework; the deliberate suppression of demands that could challenge capitalist property relations; and the installation of a new government whose primary task was to enforce the same IMF program the uprising had repudiated. The “leaderless” and “no politics” character of the Galle Face movement — celebrated in pseudo-left and liberal commentary as democratic spontaneity — performed in Sri Lanka the identical ideological function that Tufekci, Gerbaudo, and Mouffe perform in academic registers: it severed the connection between the genuine revolutionary impulse of the masses and the programmatic framework — permanent revolution, independent working-class political mobilization, the building of the ICFI — that alone can carry that impulse to its necessary conclusion.
The question posed by the Aragalaya — and posed with equal urgency by every Gen-Z uprising from Nairobi to Dhaka, from Colombo to Manila — is therefore not whether the masses are capable of revolutionary action. The two general strikes of April 28 and May 6, 2022, and the storming of the presidential residence on July 9, provided a definitive answer to that question. The question is whether the working class possesses the political instrument — the revolutionary Marxist party, armed with the Theory of Permanent Revolution, organized as a section of the International Committee of the Fourth International, and fighting for the perspective of international socialist revolution — without which the objective revolutionary capacity of the masses is systematically transformed, through the mediation of pseudo-left betrayal, into its opposite: the consolidation of the very capitalist order the masses sought to overthrow.
Lessons and Strategic Conclusions
The comparative analysis of the Occupy Wall Street, the Yellow Vests, and the Gen-Z uprisings in the backward countries yields strategic conclusions of the utmost importance.
Extra-parliamentary revolt is a necessary but radically insufficient condition for social transformation: The ruling class has demonstrated—across all three waves—that it can survive even the most massive and determined popular uprisings, provided the working class lacks the political instruments to translate spontaneous street power into social power.
The construction of independent rank-and-file workplace and neighbourhood committees is the decisive organizational advance: Such committees can coordinate strikes across sectors and regions, connect immediate economic demands to broader political objectives, and create the federated structures through which the working class exercises its decisive social leverage. The International Workers Alliance of Rank-and-File Committees, built by the ICFI, represents the organizational expression of this strategy on an international scale.
The political independence of the working class from all bourgeois parties and factions is non-negotiable: This means not only rejection of openly pro-capitalist parties but the political exposure and defeat of pseudo-left organizations that channel mass discontent back into bourgeois management.
Internationalization of the struggle is a strategic necessity, not a supplementary aspiration: The simultaneous eruption of mass revolt across multiple countries in the Gen-Z wave—and the common mechanisms of its betrayal across those countries—demonstrates that the crisis is global and the response of the working class must be equally global. Strike actions and defensive measures must be planned to hit the economic and political levers of capitalism simultaneously in multiple countries to break the ability of national ruling classes to isolate rebellions. The construction of genuinely internationalist revolutionary parties, organized as sections of the ICFI, is the precondition for transforming national eruptions into a global challenge to capitalist rule.
The struggle for socialist consciousness in the working class and among revolutionary youth is the precondition for revolutionary success: As Lenin insisted and as a century of revolutionary experience has confirmed, the working class requires not the absence of political leadership but the highest quality of political leadership–disciplined revolutionary parties armed with the program of permanent revolution, organized as sections of the world party of socialist revolution. The “leaderless” ideology does not liberate movements from leadership; it leaves them at the mercy of forces whose interests are inimical to those of the working class.
The common thread running through Occupy, the Yellow Vests, and the Gen-Z wave is a deepening of objective class discontent and the repeated opening of political spaces that the ruling class cannot close merely by repression or token reform. The critical historical task is to convert this recurring insurgency into organized, conscious socialist struggle under independent working-class leadership. That task—the construction of the International Committee of the Fourth International as the world party of socialist revolution—is the most pressing political obligation of our time.
[20] World Socialist Web Site, ‘Podemos enters Spanish government: (8 January 2020) “On Tuesday, the Spanish Socialist Party (PSOE) of Prime Minister Pedro Sanchez officially formed a coalition government with the pseudo-left Podemos party, the Spanish ally of Greece’s pro-austerity Syriza (“Coalition of the Radical Left”).” <https://www.wsws.org/en/articles/2020/01/08/pode-j08.html>
Statement by David North, national chairperson of the Socialist Equality Party (US), opposing the war and calling for an immediate end to the illegal attack on Iran. pic.twitter.com/IeFnx4Vfju
Ruth T McVey, The Rise of Indonesian Communism (Cornell University Press 1965) (Read on Google Books)
George McTurnan Kahin, Nationalism and Revolution in Indonesia (Cornell University Press 1952) (Read on archive.org)
Robert B Cribb, Gangsters and Revolutionaries: The Jakarta People’s Militia and the Indonesian Revolution, 1945-1949 (University of Hawaii Press 1991) (Read on archive.org)
Statement by the Socialist Lead of Sri Lanka and South Asia (SLLA), the Revolutionary Left Faction of the Socialist Equality Party (SEP) of Sri Lanka.
The publication of “The Socialist”, the monthly digital magazine of the Socialist Lead of Sri Lanka and South Asia (SLLA), represents a politically significant development in the history of the revolutionary Marxist movement in South Asia. It marks a conscious assertion of the international revolutionary perspective of the International Committee of the Fourth International (ICFI) and a decisive break from the nationalist and opportunist practices that have undermined the development of the Trotskyist movement in Sri Lanka.
The central task confronting the SLLA is to struggle for the resolution of the crisis of revolutionary leadership of the working class in Sri Lanka and South Asia as part of the global fight waged by the ICFI. The launching of thesocialist.lk on March 11, 2023, was an initial step in developing a consistent Marxist analysis of political, economic, and cultural developments, and in educating workers and youth in the principles and program of world socialist revolution. Following the split in the SEP-Left in July 2024 and the expulsion of the nationalist faction that had abandoned the defense of Trotskyist principles and socialist internationalism, thesocialist.lk became the theoretical organ of the SLLA. The subsequent establishment of The Socialist magazine in October 2025 represents the further political and theoretical evolution of this work. As a development beyond the website, the magazine provides a structured, monthly forum for elaborating the perspectives of the ICFI, extending their reach among the urban working class, rural youth, and oppressed masses. It signifies not merely the continuation but the deepening of the fight to build revolutionary socialist leadership in Sri Lanka and South Asia, inseparably linked to the international struggle of the ICFI for world socialist revolution.
The Socialist is not simply a new publication. It represents the crystallization of an internationalist Marxist orientation rooted in the recognition that the fight for socialism in Sri Lanka and South Asia must be grounded in the global revolutionary strategy elaborated by the ICFI. It is the conscious effort of the SLLA to reestablish the Trotskyist political line—based on the historical lessons of the struggle against Pabloism and all forms of nationalist opportunism—and to intervene in the class struggle with theoretical clarity, class independence, and revolutionary optimism.
Historical Continuity: From the WSWS to The Socialist
The launching of The Socialist is historically and politically connected to the founding of the World Socialist Web Site (WSWS) by the ICFI in February 1998. As David North explained at the time, the WSWS was not merely a new publication but the product of profound theoretical and political clarification that emerged from the ICFI’s struggle against the opportunism of the Workers Revolutionary Party (WRP) in Britain.
The WSWS arose from the recognition that the globalization of capitalist production—the integration of the world economy into a single productive system—had rendered all nationally limited political programs reactionary and obsolete. The epoch of globalized capitalism required the building of a world party of socialist revolution, unified by a single international perspective and program, capable of leading the struggles of workers across all national boundaries. The traditional forms of printed party press, limited by the constraints of national distribution, were inadequate to this new historical stage. The Internet, as the most advanced means of global communication, provided the ICFI with a powerful instrument to reach, educate, and politically unify the international working class.
The decision of the SLLA to launch The Socialist as a digital magazine continues and extends this internationalist orientation. It expresses the determination to utilize the most advanced forms of communication to bring Marxist theory, historical analysis, and revolutionary strategy to the broadest layers of workers and youth—particularly those isolated from political education by material deprivation, linguistic barriers, and the decades-long betrayals of Stalinism, Maoism, and trade union bureaucracies.
The Political Meaning of the Digital Form
The digital PDF (portable document format) or other e-book format of The Socialist is not merely a technical convenience but corresponds to profound social and technological transformations. It is rooted in an understanding of the objective changes in the material conditions of communication and the class struggle.
Over the past decade, the spread of mobile Internet technology and smartphones has reached deep into Sri Lankan and South Asian society. Even in remote rural areas, millions—including working-class mothers, students, and rural youth—regularly access and share digital documents through WhatsApp and other social media platforms. Educational materials, government documents, newspapers and instant news are increasingly circulated in digital form. This represents not simply technological change but a transformation in the means by which information and ideas are disseminated and consciousness is formed.
This development provides the material foundation for the SLLA to bring the program of the ICFI directly to workers, rural youth, and the oppressed masses. The Socialist can be read and shared instantly by thousands, overcoming barriers of geography, poverty, workplace restrictions, and the limitations of traditional print distribution networks and high costs. It creates the possibility for the revolutionary program of the international working class to reach social layers that have been politically dominated for decades by bourgeois nationalism, Stalinist and Maoist parties, trade union bureaucracies, and communalist politics.
However, it must be emphasized that technology itself is not politically neutral, until it remains under the control of the bourgeoisie. The spread of digital communication is a product of capitalist development—an expression of the extraordinary productive forces created by human labor under capitalism. But these same forces, which hold immense progressive potential, remain imprisoned within the capitalist system, serving its interests. The revolutionary use of technology requires conscious political directions based on Marxist theory and the fight for the independent interests of the working class.
In this regard, The Socialist bears immense political significance: it harnesses modern technology under the guidance of the Trotskyist program to educate and mobilize the working class and oppressed masses for the socialist transformation of society. In doing so, it directly advances the SLLA’s central strategic task—the building of the Socialist Equality Party to resolve the crisis of revolutionary leadership—by forging a conscious revolutionary alliance between the urban working class and the rural youth, peasantry, and oppressed middle-class layers1 under the leadership of the proletariat.
The Crisis of Leadership and the Failure of the RCL/SEP
The launching of The Socialist must be situated within the historical experience of the the Socialist Equality Party and its predecessor the Revolutionary Communist League (RCL) —above all, their failure to build a genuinely mass revolutionary party rooted in the working class and capable of winning the rural youth and oppressed masses to the revolutionary socialist program of the international working class. This historical deficit, rooted in political retreats and opportunist adaptations, underscores the decisive importance of The Socialist as an instrument for reestablishing the Marxist foundations of the movement and preparing a new generation for the tasks of revolutionary leadership.
During the critical period of 1987–1990—marked by mass youth upheaval in the South, civil war in the North and East, and state terror —the RCL confronted a decisive test. Despite formally defending the international program of the ICFI, the party failed to develop the necessary political and organizational strategy to reach and win over the radicalized rural youth—both Sinhala and Tamil— and oppressed layers to the Trotskyist program.
This failure was not primarily a question of tactical errors or insufficient resources. It flowed from a deeper pragmatic adaptation to the framework of national politics and a fundamental skepticism regarding the revolutionary capacity of the working class and rural masses of Sri Lanka and South Asia as a region of backward countries—a retreat from Leon Trotsky’s theory of Permanent Revolution back toward the very Menshevik conceptions against which that theory had been elaborated. The practice of the party leadership revealed an effective abandonment of the perspective that the working class in a backward, belated capitalist country such as Sri Lanka could lead the democratic and socialist revolution, replacing it with a passive expectation that socialist revolution must first triumph in the advanced capitalist centers before the workers of Sri Lanka, India or Bangladesh, for instance, could seize power—a regression to the pre-1905 schema that Trotsky had decisively refuted through his analysis of combined and uneven development under imperialism.
The theory of Permanent Revolution, verified by the experiences of the Russian Revolution and subsequent struggles in colonial and semi-colonial countries, establishes that in countries of belated capitalist development, the democratic and national tasks historically associated with bourgeois revolutions cannot be achieved under the leadership of the national bourgeoisie. The bourgeoisie in such countries arrives on the historical stage too late, bound by a thousand threads to imperialism and terrified of the revolutionary mobilization of the working class and peasantry. Only the working class, leading the rural poor and oppressed masses, and linking the struggle for democratic rights to the fight for socialism on an international scale, can resolve the fundamental problems facing society.
The RCL’s failure to orient systematically toward the radicalized rural youth—both Sinhala and Tamil—flowed from an unprincipled adaptation to the nationalist political climate dominated by petty-bourgeois movements such as the Janatha Vimukthi Peramuna (JVP) in the South and the Liberation Tigers of Tamil Eelam (LTTE)2 in the North. The JVP, combining Sinhala chauvinism with violent hostility toward the working class, was able to build a mass base among disoriented and radicalized rural Sinhala youth precisely because the RCL had no sustained orientation or presence in these layers3. From 19834 onward, Sri Lankan politics and the class struggle—both in the North and South—were increasingly dominated and mediated by the unresolved Tamil national question, which the bourgeoisie exploited to divide the working class, militarize society, and suppress independent proletarian struggle. In the North and East, the RCL’s initial sympathizing with the LTTE— under the opportunist patronage of the Workers Revolutionary Party (WRP), which pressured sections of the ICFI to adapt to bourgeois-nationalist movements—constituted a political betrayal of the Tamil youth. By endorsing the LTTE’s claim to represent a ‘liberation movement’ for national self-determination of Tamils, and supporting a separate Tamil Eelam, the RCL ceded the leadership of oppressed Tamil youth to a petty-bourgeois-nationalist organization, which fought for a bourgeois program. The WRP’s uncritical support for the LTTE prevented any examination by the RCL of the politics of the LTTE and other Tamil armed groups and thus helped to strengthen their influence among Tamil youth. Consequently, these political positions led to RCL’s failure to win Tamil youth of the North over to the revolutionary party, and, on the other hand, to earn the wrath of Sinhala rural youth of the South, who joined the JVP. In the early-1990s, the SEP leadership misleadingly claimed the ICFI’s rejection to support separatism—a 180-degree turn from the pre-1986 position—as an abandonment of the defence of the right of nations to ‘self-determination’, thus effectively refusing the essential content of this democratic right of the oppressed Tamil people. This further entrenched the loss of confidence of the Tamil youth, the poor and working people toward the SEP as a revolutionary party that could lead them to solve the national question.
This dual failure—its inability to penetrate the rural Sinhala youth and its capitulation to Tamil bourgeois nationalism—left the RCL unable to politically combat either the JVP or the LTTE, allowing both movements to fill the vacuum created by the RCL’s withdrawal from its revolutionary tasks. The consequences were bloody, and irrevocable. From the early 1990s onward, this crisis deepened, with SEP’s limited interventions—concentrated narrowly on the urban sections of the working class—being largely inadequate to gather a mass base in the working class. The traumatic legacy of JVP fascism and state terror, the massive global impact of the capitalist restoration in the Soviet Union, the protracted civil war that the bourgeoisie used to polarize the working class on communal lines, the rise of postmodern and anti-Marxist currents in academia that disoriented a generation of youth, the emergence and increasing influence of petty-bourgeois pseudo-left tendencies, and the consolidation of bourgeois nationalist and racialist parties over the rural masses and oppressed middle classes through electoral and parliamentary manoevers—all of these processes further isolated and demoralized the SEP leadership, leading to a lack of political confidence in the possibility of winning the working class and the oppressed middle-class youth to the program of Marxism, thereby accelerating its drift away from the mass movement of the working class and the oppressed5.
Historical legacy of petty-bourgeois radicalism and its pressure within the FI
This retreat of the RCL—and later the SEP—must be analyzed within the broader world-historical process that prepared the ground for revisionism within the Fourth International (FI) itself.
From the third decade of the twentieth century onward, the international working class suffered a series of catastrophic defeats arising from the betrayals of Social Democracy and Stalinism: the Social Democratic betrayal that began with the vote for war credits in August 1914 and culminated in drowning the German November Revolution of 1918-1919 in blood; the failure of the German revolution in 1923; the defeat of the British General Strike in 1926; the catastrophic betrayal of the Chinese Revolution in 1927; and above all, the coming to power of Hitler in January 1933—a defeat that signified the definitive transformation of Stalinism into a counterrevolutionary force and necessitated the founding of the Fourth International in 1938.
The post-World War II period witnessed the temporary restabilization of world capitalism through agreements reached at Yalta and Potsdam, the Marshall Plan, and the Bretton Woods system, which vastly expanded the field of operation for bourgeois nationalist movements and petty-bourgeois radical tendencies throughout the colonial world. Mao Zedong’s victory in China in 1949, achieved through peasant-based forces rather than the urban proletariat; the waves of decolonization bringing to power figures such as Nehru, Nasser, Sukarno, and Nkrumah; the Cuban Revolution of 1959, where Castro’s guerrilla movement nationalized industry without a Trotskyist party or the conscious mobilization of the working class; the Vietnamese defeat of French and American imperialism under Stalinist leadership; and the proliferation of guerrilla movements throughout Latin America, Africa, and Asia—all commanded enormous authority among radicalized workers, youth, and intellectuals, creating the illusion that socialism could be achieved through non-proletarian forces and rendering the Fourth International’s patient work of building revolutionary parties apparently sectarian and obsolete.
It was precisely this political climate that generated revisionist pressures within the Fourth International, culminating in Pabloism, which, as David North explains in The Heritage We Defend, represented “liquidationism all down the line”—the repudiation of the hegemony of the proletariat and the reduction of the Fourth International to a pressure group within Stalinist, Social Democratic, and bourgeois nationalist organizations, proclaiming that these forces would be compelled by objective circumstances to play a revolutionary role. The 1953 split led to the founding of the International Committee of the Fourth International (ICFI) under James P. Cannon’s leadership in defense of orthodox Trotskyism.
Vladimir Lenin giving a speech in Moscow, Leon Trotsky is in the background (1920)
Although the International Committee waged a principled and historically vindicated struggle against Pabloite liquidationism, defending the theoretical and programmatic foundations of Trotskyism and insisting on the necessity of building independent revolutionary parties of the working class, individual sections within the ICFI— the Socialist Workers Party (SWP) of the United States, which capitulated to Pabloism a decade later, reunifying with the Pabloites in 1963 on the basis of glorifying Castroism and thereby repudiating the entire historical and theoretical conception of socialist revolution developed by Marx, Lenin, and Trotsky; the Revolutionary Communist League (RCL) and subsequently the Socialist Equality Party (SEP) in Sri Lanka, notwithstanding the political leaps forward achieved by the ICFI in a relentless and principled struggle against the betrayals of the opportunist leadership of the Workers Revolutionary Party (WRP) of Britain in late 1980s—proved vulnerable over time to the nationalist pressures and to the national consciousness of the working class and the petty-bourgeoisie, and resorted to practical adaptations to the existing political framework dominated by bourgeois and petty-bourgeois forces. This vulnerability manifested itself in RCL/SEP not through explicit programmatic revisionism—the party claimed to formally uphold the theory of Permanent Revolution and the Transitional Program—but rather through a growing disjuncture between the revolutionary principles embodied in official documents and the party’s concrete political practice and orientation.
The SEP leadership profoundly distorted the essential lessons drawn by the International Committee from its protracted struggle against the Workers Revolutionary Party’s national-opportunist degeneration. That struggle established that the political independence of the working class—the foundational principle of revolutionary Marxism reaffirmed through the battles against Pabloite liquidationism—demands the systematic construction of the revolutionary party as the conscious political leadership of the proletariat through active intervention in the class struggle, not the dissolution of that party into Stalinist, social democratic, or bourgeois nationalist formations. The WRP’s betrayal consisted precisely in the liquidation of independent revolutionary perspective into adaptation to alien class forces: it subordinated sections of the Fourth International to bourgeois nationalist regimes in the Middle East and repudiated the theory of Permanent Revolution as the strategic foundation for building Trotskyist parties in the colonial and semi-colonial world. The SEP leadership, however, inverted the meaning of political independence. Where the WRP liquidated the party through opportunist alliances with non-proletarian forces, the SEP isolated the party from the working class and oppressed masses through sectarian abstention from the concrete work of party-building. They transformed political independence from a perspective demanding bold leadership in workers’ struggles—requiring systematic struggle to establish the party’s authority among workers, rural youth, plantation laborers, and the urban oppressed middle class through theoretical education combined with practical initiative in the class struggle—into a rationalization for passive propagandism divorced from systematic revolutionary work.
This gap between programmatic orthodoxy and revolutionary practice expressed itself in a retreat from the uncompromising struggle against Sinhala chauvinism, Tamil nationalism, and bureaucratic trade unionism within the workers’ movement; a failure to build the party as a genuine mass organization rooted in the factories, plantations, working-class neighborhoods, and among the radicalized rural and unemployed youth of both North and South; and an abandonment of the systematic application of the Transitional Program to the concrete conditions facing the Sri Lankan proletariat and oppressed masses. This sectarian deviation—manifesting as passive commentary upon events rather than fighting for active leadership within them—represented an opportunist adaptation to the immense pressure exerted by decades of bourgeois nationalist hegemony over the Sri Lankan masses and the apparent authority of the petty-bourgeois radical movements and trade unions. The distorted lessons rationalized the party’s retreat from its historical responsibility to forge the political alliance of the Sinhalese and Tamil working class and rural poor under the banner of international socialism, thereby abandoning the struggle to establish the political independence of the Sri Lankan proletariat from the influence of all variants of bourgeois and petty-bourgeois nationalism, and preparing the conditions for the party’s transformation into a propaganda circle incapable of leading the revolutionary struggles of the working class and oppressed rural toilers.
The Inverse form of National Opportunism of the RCL/SEP
The retreat from systematic work to build a mass revolutionary party among the rural youth and oppressed masses expressed, at its core, skepticism about the validity and applicability of the theory of Permanent Revolution to the conditions of Sri Lanka and South Asia. This erosion of perspective led not merely to tactical errors but to a profound strategic regression. In place of an active struggle to forge the political unity of the working class with the oppressed rural and middle layers under a single internationalist program, the leadership lapsed into passive propagandism—issuing programmatically orthodox statements in a ritualistic manner that substituted abstract formulations for concrete revolutionary practice—and thereby revealed a fundamentally sectarian character, divorcing Marxist theory and positions from their necessary embodiment in systematic intervention in the class struggle. The opportunist leadership which abandoned theoretical principles in practice, exposed its sectarian character by hiding behind theoretical orthodoxy, while refusing to engage in the concrete work of building the party among the masses.
Such a retreat constituted and opened the door to opportunist adaptations to the political environment dominated by bourgeois and petty-bourgeois forces—a tendency that can be referred to as the inverse form6 of national opportunism, a type of passive opportunism peculiar to the leadership of a revolutionary party of a country of belated capitalist development. In practice, it meant yielding the initiative to the very revisionist and nationalist tendencies—shaped by decades of Stalinist, Maoist, Pabloite, and petty-bourgeois radical betrayals—that had disoriented and fragmented the revolutionary movement internationally. By abandoning a determined and irreconcilable struggle to apply the theory of Permanent Revolution to the concrete conditions of Sri Lanka, the SEP leadership steadily isolated itself from the working class and the oppressed masses, forfeiting their political confidence and, thereby perpetuating its own stagnation and compounding its political degeneration and internal putrefaction.
The SEP’s inadequate intervention in working-class struggles— in the backdrop of growing intensification of class struggles in Sri Lanka and South Asia as part of an international phenomenon—flowed from its retreat from systematic struggle to build independent revolutionary organization in the factories, plantations, and workplaces. The trade union bureaucracy—controlled by bourgeois and reformist parties that subordinate workers to nationalist politics—functions as the organizational instrument through which the nationalist political climate dominates the working class. The SEP’s historical failure to build revolutionary alternatives—independent rank-and-file action committees— in the workplaces meant workers remained under the ideological and organizational stranglehold of these bureaucratic apparatuses, which systematically block unified, independent class action and reinforce reformist illusions and ethnic divisions. This is a further manifestation of inverse opportunism: not adaptation to the bureaucracy through collaboration, but accommodation to its dominance through the failure to wage patient, systematic revolutionary work among the workers themselves.
The Theoretical and Political Foundations of the SLLA
The SLLA was formed precisely to overcome this legacy of nationalist opportunism and political passivity. Its work is based on a return to the fundamental principles of Trotskyism—the theory of Permanent Revolution, proletarian internationalism, and the necessity of building the independent revolutionary party of the working class.
Central to this work is the understanding that the socialist revolution in Sri Lanka cannot be completed within a national framework. The Sri Lankan economy, like all economies in the epoch of imperialism, is integrated into the world capitalist system. The crises confronting workers and oppressed masses—economic collapse, social inequality, authoritarian rule—are manifestations of the global crisis of capitalism. Their resolution requires the international unity of the working class and the overthrow of capitalism on a world scale.
This means that the fight for socialism in Sri Lanka is inseparable from the struggles of workers in India, throughout South Asia, and internationally. It requires breaking the working class from all forms of nationalism—Sinhala, Tamil, or any other communal identity—and uniting workers across ethnic, religious, and national lines on the basis of common class interests.
It also requires forging a revolutionary alliance between the urban working class and the rural poor, agricultural workers, impoverished peasants, and oppressed middle-class layers. This is not a question of tailoring the socialist program to accommodate the prejudices or limited outlook of these layers, but of systematically explaining how their fundamental interests can only be achieved through socialist revolution led by the working class.
The rural masses in Sri Lanka and South Asia face deepening immiseration—landlessness, indebtedness, destruction of traditional livelihoods, and rural unemployment. These are not isolated “rural problems” but expressions of the crisis of world capitalism and the subordination of agriculture to the profit interests of agribusiness monopolies and imperialism. The solution lies not in nationalist or populist programs of land reform or rural development within capitalism, but in the socialist reorganization of agriculture as part of a rationally planned economy under workers’ control.
Similarly, educated youth from rural and small-town backgrounds—products of the expansion of public education who confront unemployment, poverty wages, and social dead-ends—represent a potentially revolutionary force. The recent Gen-Z protest movements testified to their revolutionary potential. Without the intervention of a revolutionary party armed with Marxist theory, this discontent and radicalism is channeled into reactionary nationalist, religious fundamentalist, or fascistic movements, as history has repeatedly demonstrated.
The SLLA’s orientation to these layers is not based on romantic glorification of the peasantry or petty-bourgeoisie—the hallmark of Maoist, populist, and Pabloite revisionism. It is based on sober Marxist analysis: these layers, objectively ruined by capitalism and incapable of independent political action, can play a progressive historical role only under the leadership of the working class and its revolutionary party, fighting for a socialist program.
The Socialist as an Instrument of Revolutionary Education
The Socialist is a central instrument in this political reorientation. By systematically disseminating the perspectives of the ICFI, historical analyses of past struggles, and Marxist analysis of contemporary political and economic developments, it aims to educate a new generation of revolutionary cadre and raise the political consciousness of broader layers of workers and youth.
The magazine’s digital format ensures that this material reaches precisely those layers the RCL and SEP failed to reach systematically—rural youth, oppressed middle-class layers, and workers isolated from traditional centers of political organization. Through The Socialist and theSocialist.lk the SLLA works to:
Clarify the class nature of the economic and social crises confronting the masses and expose the bankruptcy of all nationalist, populist, and reformist solutions;
Educate workers and youth in the historical lessons of the struggle for Trotskyism—particularly the fight against Pabloism and the defense of the theory of Permanent Revolution;
Analyze contemporary political developments, mainly of Sri Lanka and other countries of South Asia, from the standpoint of the interests of the international working class;
Counter the influence of bourgeois, Stalinist, and petty-bourgeois pseudo-left ideologies;
Build political bridges between the revolutionary party (SEP) and the broader masses of the oppressed classes.
This is not propaganda in the abstract sense, divorced from the living class struggle. It is education combined with revolutionary intervention—the development of Marxist consciousness as an essential component of building the revolutionary party and preparing the working class for the seizure of power.
Technology, Artificial Intelligence, and Revolutionary Education
The rapid development of Internet technology and Artificial Intelligence (AI)—more accurately understood as augmented intelligence— presents both opportunities and challenges for the revolutionary movement. AI systems—products of collective human labor and scientific knowledge accumulated over generations—express the enormous productive capacities developed under capitalism. However, like all productive forces under capitalism, in the hands of the capitalist class, they exist in contradiction with the social relations of private property and are employed primarily for profit extraction, the automation of jobs to increase unemployment and drive down wages, mass surveillance, the development of weapons of mass destruction, and the generation of sophisticated propaganda. The tech monopolies that control AI development guard their systems as private property, extracting enormous profits while workers who produce the data and perform the labor that makes AI possible are driven into poverty.
For the revolutionary movement, advances in AI technology have opened a new epoch in revolutionary education, translation, archiving, international communication, and organization. These tools make possible the rapid translation of ICFI documents into multiple languages, support deep historical research and rigorous analysis, and vastly expand the capacity to disseminate Marxist literature to workers and youth across the globe.
However, the use of AI technology must be under the conscious direction and intervention of the revolutionary party, guided by Marxist theory, not subordinated to the logic of capitalist technology companies or based on techno-utopian illusions. The decisive factor is not the technology itself but the political program and class perspective that guides its use.
The SLLA’s use of digital publication for The Socialist is thus part of a broader Marxist approach: utilizing advanced productive forces developed by human labor to advance the consciousness and organization of the working class for the revolutionary transformation of society.
It is on this perspective that the SLLA welcomes the launch of “Socialism AI,” the artificial-intelligence platform developed by the ICFI as a decisive and enormous advance in the political education and intellectual arming of the international working class7.
Building the World Party: Internationalism in Practice
The Socialist must be understood as part of the world press of the International Committee of the Fourth International. Its initial publication in Sinhala is another important step in building the revolutionary press that transcends national and linguistic divisions. Future editions in Tamil and English will extend its reach throughout South Asia, strengthening the political unity of the working class across ethnic and national lines.
The fundamental principle remains that stated by Trotsky in ‘Open Letter for the Fourth International: To All Revolutionary Working-Class Organizations and Groups’ (1935): “Under all conditions, especially during a revolution, it is impermissible to turn one’s back upon the toilers for the sake of a bloc with the bourgeoisie. It is impossible to expect and demand that the duped and disillusioned masses will fly to take up arms upon the belated call of a party in which they have lost confidence. The proletarian revolution is not improvised by the orders of a bankrupt leadership. The revolution must be prepared through incessant and irreconcilable class struggle, which gains for the leadership the unshakable confidence of the party, fuses the vanguard with the entire class, and transforms the proletariat into the leader of all the exploited in the city and countryside.”
This means, in accordance with the theory of Permanent Revolution and its application to the conditions prevailing in Sri Lanka and throughout South Asia:
Recognizing that in countries of belated capitalist development such as Sri Lanka, the bourgeoisie has demonstrated its absolute incapacity to resolve the fundamental democratic tasks—the national question, the agrarian/peasant/land question, and the establishment of genuine social and democratic rights. Only the working class, leading the oppressed rural masses, can achieve these historically necessary transformations, which must inevitably grow over into the socialist revolution.
Rejecting categorically all conceptions of intermediate stages between bourgeois rule and the dictatorship of the proletariat. Between the Rajapaksa-Wickremesinghe regime and workers’ power, between the bankrupt programs of the JVP, Front Line Socialist Party (FSP) and pseudo-left, and the revolutionary Marxist program of the ICFI, there exists no middle ground. The alliance of the working class with the peasantry, the rural toilers and the oppressed middle-classes can be realized only through irreconcilable struggle against the influence of the national bourgeoisie and all forms of petty-bourgeois nationalism.
Exposing the reactionary and historically exhausted character of all nationalist ideologies—Sinhala Buddhist chauvinism, Tamil nationalism, and every variety of communalism and identity politics—as programmes that subordinate the working class to rival factions of the capitalist class and imperialism, thereby blocking the path to the resolution of both the democratic and socialist tasks.
Understanding that the democratic demands of the masses—for national equality, land reform, an end to autocratic rule, and social justice—cannot be separated from the struggle for socialist revolution. In the epoch of capitalist decay, democratic slogans, transitional demands, and the problems of the socialist revolution are not divided into separate historical epochs but stem directly from one another. The slogans for the democratic aspirations of the masses, must be indissolubly connected to the struggle for workers’ power and the expropriation of capitalist property.
Forging the unity of Sri Lankan workers with Indian workers and the working class throughout South Asia and internationally, on the basis of a common revolutionary program. The tasks confronting the Sri Lankan working class—from resisting IMF austerity to defending democratic rights—are inseparable from the struggles of workers across the region against their own exploiters and the global system of imperialism.
Building the Socialist Equality Party (Sri Lanka) and the sections of the ICFI throughout South Asia as genuine mass revolutionary parties—rooted in the working class, leading the rural masses and oppressed middle classes, armed with the programme of Permanent Revolution and the Transitional Programme—capable of leading the coming revolutionary struggles to victory under conditions of deepening imperialist crisis and intensifying class struggle.
The tens of thousands of youth who have recently demonstrated through the Aragalaya in Sri Lanka and similar mass movements in Bangladesh, Nepal and elsewhere their readiness to challenge corrupt regimes must be won to an understanding that their democratic and social aspirations can be realized only through the socialist revolution led by the working class. This requires the patient development of socialist consciousness through systematic political education, theoretical clarification, and the building of revolutionary organization—not capitulation to spontaneism, petty-bourgeois radicalism, or the illusion that the masses can achieve their aims without overthrowing capitalism and establishing the dictatorship of the proletariat.
A Return to Permanent Revolution
The launching of The Socialist marks a conscious political correction of the nationalist deviations that undermined the work of the RCL and SEP. It expresses renewed confidence in the revolutionary capacity of the working class and oppressed masses in these countries, based not on wishful thinking but on Marxist analysis of the objective crisis of world capitalism and the necessity of socialist revolution. The fight against the inverse form of national opportunism requires not simply an organizational turn to intense daily work in the class struggle, but first and foremost a definite and conscious return to the programme of permanent revolution and the principles upon which the Fourth International was founded.
By employing digital technology to overcome barriers between urban and rural, between different linguistic communities, between the working class and oppressed middle-class layers, the SLLA works to realize in practice the Marxist conception that socialist revolution is an international process uniting all oppressed layers under the leadership of the proletariat and its revolutionary party.
The Socialist, along with theSocialist.lk website, thus stands as both a theoretical and practical instrument in the fight to build the ICFI sections in South Asia, educate a new generation of Trotskyist cadre, and prepare the working class for the revolutionary struggles that will decide the future of humanity. It reaffirms the living continuity of Trotskyism in the twenty-first century and represents a decisive step forward in resolving the crisis of revolutionary leadership in Sri Lanka and South Asia.
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ICFI Political Chronology 1982-1991, A letter from David North to Keerthi Balasuriya, 25 September 1987. ↩︎
“The LSSP’s degeneration had profound political consequences. By abandoning the struggle to unify workers on a socialist perspective, the LSSP left the working class and oppressed masses with no alternative to communalist politics and directly contributed to the rise of racially-based organisations—petty bourgeois formations such as the LTTE and the Sinhala chauvinist JVP in the south.” Wije Dias, ‘The Socialist Equality Party in Sri Lanka replies to a supporter of the Liberation Tigers of Tamil Eelam’, WSWS (29 September 2000) https://www.wsws.org/en/articles/2000/09/ltte-s29.html ↩︎
ICFI Political Chronology 1982-1991, Contribution by David North at RCL Congress, 6-9 November 1990. ↩︎
The state-sponsored anti-Tamil pogrom took place at the end of July 1983, which triggered the intensification of racist civil war that lasted till May 2009. ↩︎
A forthcoming series of essays by the SLLA will illustrate these historical truths in greater detal. ↩︎
This retreat into adaptation to the national political climate, in place of building independent revolutionary leadership of the masses, constitutes an inverse form of opportunism because this peculiar tendency manifests specifically in revolutionary leadership of backward countries—countries of belated capitalist development where the bourgeoisie, arriving late to the historical stage under imperialist domination, proves organically incapable of resolving the democratic tasks (national independence, agrarian revolution, democratic rights, resolution of national oppression) that it accomplished in classical bourgeois revolutions. Sri Lanka exemplifies such a backward country in Trotsky’s theoretical sense: capitalist development occurred under colonial subjugation and continues under neo-colonial subordination to imperialism and the world market; the national bourgeoisie, tied to imperialism and terrified of the masses, cannot resolve the Tamil national question, the agrarian/peasant/land question, or establish genuine democracy and independence. These unresolved democratic questions consequently dominate the political terrain, creating conditions where, as Trotsky demonstrated, democratic and socialist tasks interpenetrate rather than separating into historical stages. Under these specific conditions—exemplified throughout South Asia—inverse opportunism emerges as a systematic pattern: the revolutionary party retreats from building systematic organization among radicalized rural youth (allowing the JVP and LTTE to dominate); retreats from systematic intervention in working-class struggles (leaving workers under the stranglehold of trade union bureaucracies controlled by bourgeois and reformist parties that enforce ethnic divisions and reformist illusions); and oscillates between opportunist adaptation to petty-bourgeois nationalist movements and sectarian isolation from the democratic struggles of the masses. In each manifestation, the common thread is the failure to wage patient, systematic revolutionary work to build independent proletarian leadership—a retreat that accommodates the nationalist political climate not through active collaboration with opportunist forces, but through organizational passivity that allows bourgeois and petty-bourgeois tendencies to dominate the working class and oppressed masses. National opportunism is the abandonment of proletarian, international strategy in favour of alliances with political reliance upon bourgeois, petty‑bourgeois or nationalist forces inside a given country or region. In the case of the Workers Revolutionary Party (WRP) under Healy, Banda and later Slaughter, degeneration into this took concrete form as a consistent substitution of proletarian independence by collaboration with bourgeois regimes, nationalists and even reactionary state actors. ↩︎
In order to enhance Socialism AI with the complete historical record of the political work of the RCL/SEP, the SLLA proposes to feed the system with digital copies of the complete volumes of Kamkaru Mawatha, the propaganda newspaper of the RCL/SEP published from 1972 to 1998 . ↩︎
