• The Vedda community’s way of life like collecting honey, medicinal plants and yams are connected to the forest 
• The Vedda children are not fluent in the Vedda language
• Eligible Vedda families haven't all received welfare benefits 

Sri Lanka’s indigenous Vedda community, believed to be among the island’s earliest inhabitants, continues to struggle with long-standing challenges linked to land rights, access to forests, cultural preservation, and the absence of representation in national-level decision making bodies. Spread across several Districts including Badulla, Monaragala, Ampara, Batticaloa, Trincomalee, and Polonnaruwa, many of their issues have remained unresolved despite decades of discussions with successive Governments.

The Veddas’ traditional way of life remains closely tied to the forest, which they consider central to their livelihood, belief systems, and identity. Restrictions on forest access and the gradual erosion of language and cultural practices have intensified fears about the future of their indigenous heritage. The Vedda community has repeatedly called for institutional recognition, including the creation of a dedicated mechanism to address indigenous affairs at the national level.

Vedda Chieftain Uruwarige Wannila Aththo recently warned that the community may be compelled to bring its grievances before the UN if indigenous rights continue to be overlooked, despite Sri Lanka being a signatory to international conventions relating to indigenous communities' rights.

Wannila Aththo, who assumed leadership on 29 May 1998 following the death of his father, Uruwarige Thisahami, holds a position traditionally regarded as lifelong. Over the years, he has engaged with successive administrations seeking lasting policy solutions for the Vedda community.

In an exclusive interview with The Daily Morning, he spoke candidly about the present condition of the Vedda community, their social and economic realities, challenges surrounding cultural survival, questions of political participation, and his expectations from the Government regarding the protection of their identity.

Following are excerpts of the interview:

How do you define the Vedda community? What is its current population, and where do members live?

In the past, groups belonging to our community were present in all parts of the country. Generally, we say that our population existed in nearly three-quarters of the regions of this country. There have been four groups known as Yakkha, Naga, Deva, and Raksha living in this land, and we come from the Yakkha tribe. At present, members of our community live across six Districts: Badulla, Monaragala, Ampara, Batticaloa, Trincomalee, and Polonnaruwa. Within these Districts, our people live in about 62 areas, including Rathugala, Nilgala, Henanigala, Pollebedda, Vakare, Pothana, Sorabora, Wijepura, Dalaganwewa, Dimbulagala, and Mahawewa. Today, our population is close to 500,000. Compared to earlier times, our customs, beliefs, language usage, and other cultural practices differ from place to place. In certain villages, our language is hardly spoken now. In the past, everyone lived closely connected with the forest. Today, some people are engaged in farming, and others, particularly groups living in areas such as Batticaloa, are involved in fishing.

Is there accurate official data available on the population of the Vedda community?

There is no official data on the exact population of our community. I have requested the Census and Statistics Department to conduct a census of the indigenous people, but it has not yet happened. Although the country conducts a complete national census from time to time, identifying the population belonging to our community has not been done. Based on information provided by village leaders during my visits, I estimate our population at around 500,000. Beyond that, no official census has been conducted.

How does internal decision-making function within the community?

I serve as the leader of the Vedda communities living across six Districts. At the same time, every village also has its own leader. Usually, the village leader is responsible for identifying the problems faced by the people in that village and trying to resolve them. If a problem becomes difficult to handle at that level, I become responsible for addressing it. I travel across all six Districts, meet the people, and listen to their issues. Every year, we gather on 8 August to mark the World Indigenous Peoples Day. We call this gathering the Variga Sabha. On that day, we discuss matters concerning the future of our generation, the challenges faced by our people, and other important issues affecting the community. If there are problems that require legal solutions, we direct people to the relevant institutions. If an issue can be resolved within our own structure, we intervene and try to settle it ourselves.

Do you have an idea about the female and child population within the community?

In earlier times, families usually had about 10-12 children. Today, that number has reduced to around six or seven children per family. In some areas, the number of women is higher, and in other areas the male population is higher. The situation varies from region to region.

How is the current situation regarding the official documentation of births, marriages and deaths within the Vedda community?

Today, all events such as births, marriages and deaths are officially registered. In the past, that was not the case. It was the leader who handled those responsibilities. Now, people visit institutions such as the Divisional and District Secretariats and obtain the necessary documents. At present, a child cannot even be admitted to school without a birth certificate. Because of such requirements, these activities are now carried out properly through official systems.

What are the main livelihoods of the community today?

The forest has largely become a restricted area for us now. The forests are not like what it was in the past. Because of that, many people have turned to farming as their main livelihood. Communities living in the Batticaloa area engage in both farming and fishing. Members of the younger generation have also entered the Government service. Many of them work as teachers. Some others serve in the Police and the Armed Forces. There are also members working in the Wildlife Conservation Department (DWC). Another group works in hospitals as attendants. Recently, in the area where I live, a young girl qualified to enter the Law College. At present, we don’t have members working in professions such as doctors or pilots. In the future, we hope that our younger generation will move toward such professions as well.

What are the primary problems faced by the community — economically, socially, culturally, and in terms of health?

Economically, our people experience many of the same difficulties faced by communities in other parts of the country. Employment opportunities are limited, and stable sources of income are lacking. Farmers sometimes struggle due to the lack of water. Wild animals destroy crops, and cultivated lands are damaged by floods and droughts. These are the major difficulties faced by our people. Regarding social issues, in the past, some members of the general public viewed us as somewhat inferior. Today, that situation has changed. We now receive the same social acceptance as other citizens. In terms of health, we don’t face special problems unique to our community. We receive access to the same health services and facilities available to the general public.

Does your community face any linguistic challenges?

Yes, there is a serious issue concerning our language. Some children in our community are now unable to speak or properly understand our language. I have discussed this matter with the Government as well. Our language is not just a means of communication. It is an important heritage. If it disappears, it will be a great loss to our community and the entire country. Therefore, a programme should be introduced to familiarise younger generations with the language. Our children attend regular schools where Sinhala is used as the medium of instruction. Because of that, I proposed that our language be included in the school curriculum as a subject. This should not be limited only to our children. It should be taught to other children in the country as well. My view is that the language should be included even in national examinations.

What is the current status of education within the community?

Education is not compulsory for children in our community. Those who wish to attend school can do so, and some children discontinue their education midway. Families and children make those decisions according to their own circumstances.

What do you expect from the Government in protecting your identity?

Our culture is deeply connected to the forest. When entry into forests is prohibited, a large part of our culture is lost. Up to now, we have not received a solution to this issue. I proposed that existing laws be amended in a manner that protects the rights of our community. During the Presidency of attorney Ranil Wickremesinghe, I visited the Parliament and presented this proposal. At that time, President’s Counsel Dr. Wijeyadasa Rajapakshe served as the Justice and Constitutional Reforms Minister. Representatives from the Attorney General’s Department, the DWC, the Forest Conservation Department, the Coastal Conservation and Coastal Resource Management Department, and several Ministries participated in the discussions. A Cabinet of Ministers decision was also taken. However, the process did not reach the stage of Parliamentary approval. After the present Government came into power, I discussed the matter again with the Prime Minister, Dr. Harini Amarasuriya. I have learned that discussions may be restarted. We are not talking about hunting animals. Many aspects of our life are connected to the forest, such as collecting honey, gathering medicinal plants, collecting yams, and obtaining materials required for cultural practices.

You recently said the Vedda community is sometimes exploited through tourism. What is this issue?

Tourists who visit us are not only foreigners. A larger number of visitors actually come from within Sri Lanka. Some individuals cheat tourists who visit our areas. They get in tourists' vehicles and attempt to collect money under the pretext of guiding them. Because of this, tourists are unable to explore freely. Today, technology allows visitors to find directions using their mobile phones, so they don’t necessarily need guides. Some tourists even come to my home and complain about these incidents. In certain cases, young children from our community are also involved in these activities. It is very different from how things were when we were young. Nowadays, some people try to earn money by any possible means, without thinking about whether it is right or wrong. I have requested the relevant authorities to take action, but, proper action has not yet been taken. I also advise tourists to remain cautious.

What is your opinion on involving the Vedda community in tourism?

Tourism is like a coin with two sides. There are positive and negative aspects. I have travelled widely across the country and attended many discussions related to tourism. Certain elements of tourism don’t suit our cultural values. At the same time, people have the intelligence to choose what is good and reject what is harmful. If someone facing economic hardship earns an income by selling products or services to tourists, that can be valuable. However, such activities must be carried out in ways that don’t damage the culture and moral values of our society.

Many members of your community have integrated into the greater society now. What is your view of this?

Over time, our community will naturally adapt to the greater society. Change is inevitable. However, even if people integrate into the wider society, there is no problem as long as our culture, language, and customs are preserved. I have visited many countries where members of indigenous communities hold positions such as Ministers, Parliamentarians, professors, and doctors. They perform their professional duties according to modern requirements. When they return to their villages, they live according to their traditional culture. The same situation exists here. Some people work in Government institutions but continue to follow our cultural practices when they return home.

The Vedda community has no national level political representation. What are your thoughts on this?

We, as people living in forests, have not considered politics very important. However, the country is changing. Children from our community now attend schools and universities and obtain degrees. Life today is very different from when we were young. Because of this, younger members of our community may wish to enter politics and contest elections in the future. They may begin to think that having an MP representing our people would make it easier to find solutions to our problems. Such a situation could arise in the future. However, at present, there does not seem to be much interest in politics among our younger generation.

Your community is rarely involved in national decision-making processes, even on matters affecting you. How do you see it?

Our community is not included in national decision-making structures. In Sri Lanka, decisions are generally taken through the Parliament. I proposed creating a structured mechanism that brings together the relevant Ministries and institutions to make decisions concerning the indigenous people. The leadership of such a body could be placed under the President or the Premier, and our community should also be represented within it. Successive Governments have accepted that such a need exists, but it has never been implemented. It does not appear to be progressing under the current administration either.

What is the situation regarding indigenous rights in Sri Lanka?

There is a UN Declaration on the Rights of Indigenous Peoples signed by many countries around the world. Sri Lanka signed this Declaration on 28 July, 2009. In many countries, concrete steps are taken to protect indigenous rights. In Sri Lanka however, those protections are not being implemented in practice. Even after signing the Declaration, meaningful action has not followed.

Do Vedda families face problems relating to land ownership? Do they receive land deeds?

Some families have received land deeds. For others, surveys and administrative work required to issue land titles have been completed. Yet, there are families who have lived on the same land for several generations without receiving legal ownership documents. Regardless of land titles, we continue to live in the same way. If we were born on these lands, we believe that our right to live there comes naturally.

Do members of your community benefit from national social welfare programmes such as Aswesuma?

Some members of our community receive social welfare benefits. However, a significant number of eligible families have still not received assistance. The survey conducted to select beneficiaries for the Aswesuma programme was carried out by local youth from the villages. Many of them lacked sufficient understanding of the selection process. They didn’t properly assess who should receive benefits and who shouldn’t. Families that were excluded during the first round applied again during the second and third rounds. Even after repeated applications, many families have still not received benefits.

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