Indian born British novelist George Orwell's (Eric Arthur Blair) ‘Animal Farm’ is a timeless allegory of power, corruption, and societal decay. The narrative, ostensibly a tale of rebellious farm animals overthrowing their human oppressor, unfolds into a cautionary parable about the cyclical nature of tyranny. At its core, the story serves as a critique of revolutions that lose sight of their foundational ideals, illustrating how the pursuit of power often transforms liberators into oppressors. 

The book’s characters, from the cunning Napoleon to the propagandist Squealer, symbolise the mechanisms through which power is consolidated, and dissent is suppressed, making it a universal and enduring commentary on governance.

Does Sri Lanka’s contemporary political landscape mirror Orwell’s dystopian vision and what are the implications for governance, society, and democracy? Sri Lanka’s political journey, marked by moments of revolutionary promise and subsequent disillusionment, resonates strongly with the allegory’s themes. From the rhetoric of equality and justice espoused during political campaigns to the eventual entrenchment of authoritarianism and systemic inequality, the parallels are striking. 

What are the lessons that Sri Lanka can draw from Orwell’s work to foster a more equitable and transparent political system.

The revolutionary promises

In ‘Animal Farm’, the animals’ rebellion begins with lofty ideals of equality, justice, and freedom. Similarly, Sri Lanka has witnessed its share of political upheavals, often fuelled by promises of reform and emancipation. The Independence movement of 1948, heralded as the dawn of a new era, sought to free the nation from colonial domination and establish self-governance rooted in the principles of equality and prosperity. This spirit of transformation resurfaced in the 1970s with the socialist wave, where policies aimed at nationalisation and welfare were implemented to address historical injustices. More recently, populist leaders have emerged, harnessing the frustrations of the masses and promising sweeping reforms to rectify systemic inequalities and corruption.

However, these revolutionary promises have often fallen short of their ideals. Just as Orwell’s pigs gradually emulated the humans that they replaced, many of Sri Lanka’s political leaders have reneged on their commitments to the public. Once in power, the rhetoric of reform frequently gives way to governance marked by patronage and nepotism. Political appointments often favour loyalty over merit, creating an elite class that consolidates power while sidelining the interests of ordinary citizens. This betrayal of the revolutionary ethos undermines trust in political institutions and perpetuates cycles of disenchantment.

The consequences of these governance-related failures are deeply felt across Sri Lankan society. Policies that once promised equality and justice increasingly entrenched privilege and marginalised dissenting voices. Minority communities and vulnerable groups often bear the brunt of these inequities, as political leaders prioritise consolidating their power base over addressing systemic injustices. The erosion of democratic values and accountability not only stifles progress but also exacerbates the sense of alienation among the populace, mirroring the disillusionment of Orwell’s farm animals as they realise that their leaders have become indistinguishable from their former oppressors.

The cult of leadership

Napoleon, the pig who emerges as the authoritarian leader in the ‘Animal Farm’, consolidates power through manipulation, propaganda, and repression. Sri Lanka’s political history similarly reflects a tendency towards the centralisation of power. Charismatic leaders often cultivate personality cults, using the media, public rallies, and narratives of nationalism to reinforce their dominance. These leaders craft an image of indispensability, portraying themselves as saviours of the nation while systematically dismantling checks and balances that could limit their authority. This strategy creates an environment where dissent is stifled, and critical voices are marginalised.

Family dynasties have played a significant role in Sri Lankan politics, resembling Orwell’s portrayal of leaders who prioritise personal gain over public welfare. The rise of political families consolidates power within a narrow circle, perpetuating an oligarchic structure that hinders democratic progress. Members of these families often occupy key government positions, ensuring their dominance across successive administrations. This dynastic control not only limits political competition but also fosters a culture of entitlement and impunity, further eroding public trust in governance.

The concentration of power within a small elite undermines democratic institutions and perpetuates systemic inequality. Institutions meant to safeguard democracy, such as the Judiciary, the Election Commission, and anti-corruption bodies, are often co-opted or weakened to serve the interests of those in power. This erosion of institutional independence exacerbates inequality and creates a society where privilege outweighs merit. Just as Napoleon manipulated the rules to benefit his inner circle, Sri Lanka’s political elite often tailor policies and laws to consolidate their power while neglecting the broader welfare of the populace.

The role of propaganda

In Orwell’s farm, Squealer –  the propagandist pig – manipulates facts to justify the leadership’s actions and pacify the masses. Similarly, Sri Lankan politics has often seen the use of State controlled media and the selective dissemination of information to shape public perception. State run television, radio, and newspapers frequently serve as tools to propagate the Government’s narrative, painting a rosy picture of achievements while downplaying or ignoring critical issues. This control over information limits public discourse and reinforces the leadership’s dominance by presenting an image of unchallenged authority.

Nationalist rhetoric plays a significant role in diverting attention from pressing domestic concerns. By evoking historical grievances or external threats, leaders often rally public sentiment around a shared identity, thereby silencing criticism and dissent. For example, issues like economic mismanagement or allegations of corruption are sidelined by emphasising national security or sovereignty. This deliberate strategy creates a climate of fear and loyalty, where questioning the leadership is equated with undermining the nation’s stability.

Fearmongering is another tactic employed to pacify the masses and justify controversial policies. Accusations of treachery against critics, coupled with the creation of internal or external enemies, serve to deflect attention from governance related failures. This atmosphere of suspicion not only stifles opposition but also fosters division among the populace. Similar to the Squealer’s role in Orwell’s tale, propagandists in Sri Lanka amplify these narratives to maintain the status quo, ensuring that systemic issues like corruption, human rights-related abuses, and inequality remain unaddressed.

The betrayal of the working class

Boxer, the hard-working horse in the ‘Animal Farm’, represents the exploited working class. His blind faith in the leadership and his demise highlight the vulnerability of ordinary citizens in the face of systemic exploitation. Orwell’s depiction of Boxer’s unwavering dedication and eventual betrayal serves as a poignant reminder of how the labouring masses are often taken for granted. They toil tirelessly, placing their trust in leaders who fail to reciprocate their loyalty, leaving them to bear the consequences of poor governance and systemic failures.

In Sri Lanka, the working and middle classes frequently find themselves in a similar predicament. They are disproportionately affected by economic crises, inflation, and austerity measures, even though their contributions are critical to sustaining the nation’s economy. While political leaders often campaign on promises of welfare, job creation, and equitable development, these commitments frequently remain unfulfilled. As the wealth gap continues to widen, the aspirations of these classes are further eroded, creating a cycle of disillusionment and hardship that echoes the fate of Boxer in Orwell’s narrative.

Cycles of rebellion and apathy

Orwell’s narrative concludes with the animals realising that their new rulers are indistinguishable from the humans that they replaced. This realisation mirrors the sense of betrayal and disillusionment experienced by many Sri Lankans. Successive Governments, despite their promises of reform and progress, have often failed to address the systemic issues plaguing the nation. Economic instability, corruption, and political favouritism persist, leaving citizens with little to show for their struggles. The stark contrast between pre-election rhetoric and post-election reality fosters a deep sense of cynicism among the populace, eroding trust in the political system.

While protests and movements occasionally arise, such as the ‘aragalaya’ in 2022 (the public movement that sought the resignation of the then Government led by former President Gotabaya Rajapaksa along with a system change), these moments of resistance often fail to achieve lasting systemic reform. The aragalaya, which initially captured the collective imagination with its calls for accountability and change, eventually faltered under the weight of internal divisions and external pressures. As these movements dissipate, the vacuum that they leave behind is often filled by apathy and resignation. This cycle of hope and despair reinforces the status quo, creating an environment where meaningful political transformation remains elusive, much like the animals’ ultimate realisation of futility in Orwell’s allegory.

Conclusion

While Orwell’s ‘Animal Farm’ paints a bleak picture of governance, it also serves as a powerful reminder of the importance of vigilance and resistance. Sri Lanka’s political journey, marked by cycles of hope and betrayal, echoes the allegory’s cautionary themes. However, the story need not end in despair. The failures of the past can be stepping stones toward a more equitable future if citizens and leaders alike commit to learning from history. By fostering a culture of accountability and ensuring that institutions remain independent and robust, Sri Lanka can break free from the cycles of disillusionment and stagnation. Embracing the principles of justice, transparency, and inclusivity is not merely an ideal but a necessity for rebuilding trust and bridging divides. Through collective effort and a renewed commitment to democratic values, the nation has the potential to rewrite its narrative and create a society where power genuinely serves the people, not the privileged few.

(The writer is an attorney-at-law and a Lecturer at the Colombo University's Law Faculty's Public and International Law Department)

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The views and opinions expressed in this article are those of the author, and do not necessarily reflect those of this publication