The nearly three-decade-long civil war in Sri Lanka has left a nation divided – not just along ethnic lines but across cultural, religious, and social dimensions. As the country embarked on post-war reconstruction efforts, the challenges of reconciliation began to grow more complex. Most of the reconciliation efforts revolved around ethnic conflicts between the Sinhalese, Tamil, and Muslim communities; little recognition was given to diverse experiences among the already marginalised groups. One such group is the LGBTQIA+ community. Their struggle for identity, belonging, and acceptance continues in a society that is still resisting the recognition of their rights. This blog brings together the concepts of identity, belonging, and reconciliation from the perspective of the LGBTQIA+ communities in post-war Sri Lanka and navigates these issues against an expanded vision toward national unity.

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History and Overview of Post-War Sri Lanka

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The end of the Sri Lankan civil war in May 2009 marked a turning point where healing, peacebuilding, and reconciliation were much needed. While the government embarked on a host of reconstruction projects, resettled internally displaced persons, and fostered economic growth, other issues such as justice, accountability, and reconciliation between communities continued to be unresolved. Grievances over human rights abuses, displacement, and discriminatory systems remained uncollected and, more often than not, post-war policies failed to reach these margins most traumatised by the conflict (DeVotta, 2018; Korf, 2020).

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In a growing number of countries, the post-war period continues to marginalise, exclude, and fail to recognize LGBTQIA+ communities. Most efforts for reconciliation have focused on ethnic conflict, but their programs and policies do little in the way of taking other forms of marginalisation into consideration (Dewan, 2021). Public discourses on reconciliation at a national level are characterised by ethnic and religious tensions. This means that conversations about LGBTQIA+ issues remain outside of the critical public discourses.

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Sexuality and Gender in Post-War Sri Lanka

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The intersection of gender, sexuality, and identity plays an imperative role in the lives of LGBTQIA+ individuals in post-war Sri Lanka. Self-identification with a sexual orientation and gender identity when heteronormative and traditional conservative views are prevailing in a society is difficult. Most LGBTQIA+ individuals face internal psychological conflicts when their sexual identities clash with the generally religiously influenced norms and expectations of society (Hewamanne, 2016).

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Reconciliation for LGBTQIA+ individuals is not only about finding acceptance within the community, but also finding reconciliation with an internal conflict manifested from this marginalised identity. This can perhaps be one of the most challenging aspects in a society that does not afford much space for open dialogue on sexual orientation and gender identity. LGBTQIA+ people more often than not struggle with self-acceptance and associated stigmatisation from within the community and society at large (Ariyaratne, 2018).

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Reconciliation between religious and sexual identity is an intricate process that is in conflict with oneself and one that is external through much-needed communication. There needs to be open dialogue with religious groups about problems faced by LGBTQIA+ persons. However, societal taboos associated with discussing sex make this all the more difficult and hence further hamper the effort by LGBTQIA+ individuals to find a sense of belonging in post-war Sri Lanka (Goswami, 2019).

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The LGBTQIA+ Movement in Sri Lanka

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The LGBTQIA+ movement in Sri Lanka has been framed by the lingering effects caused by a long history of colonialism, such as the criminalisation of same-sex relationships. Sections 365 and 365A of the Penal Code, introduced in 1883 under British colonial rule, criminalise same-sex relationships and certain sexual acts. Modeled on the Indian Penal Code of 1860, these laws reflect Victorian-era moral values, targeting "carnal intercourse against the order of nature" (Section 365) and "gross indecency" (Section 365A). These vague terms were primarily used to criminalise homosexuality and non-procreative sexual acts. Though remnants of colonial legislation, these sections remain a barrier to LGBTQIA+ rights in Sri Lanka today, perpetuating legal discrimination against the community (Ariyawansa, 2020).

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Pride parades and advocacy campaigns by various organisations have, to a certain extent, raised awareness about the struggle of the community. These events and campaigns have, however, been actively opposed on several occasions by religiously and politically conservative sections of society, who perceive these efforts as an attack on their traditional values (Meyer, 2021). This pushback has meant that LGBTQIA+ individuals face various legal and social challenges that hinder their ability to function as full citizens in Sri Lanka.

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Despite these challenges, LGBTQIA+ rights activists and organisations continue to advocate for increased recognition and inclusion. Such struggles are integral to contesting the marginalization of LGBTQIA+ persons and to pressing for a truly inclusive reconciliation agenda that respects the rights and dignity of all Sri Lankans regardless of sexual orientation or gender identity (Sharma, 2022).

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LGBTQIA+ Identity and Belonging in Sri Lanka

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Ethnicity, religion, and cultural heritage have deeply intertwined the social fabric of Sri Lanka. Identity and belonging are often defined by one's affiliation with these core tenets of Sri Lankan society. The core tenets of Sri Lankan society typically refer to its cultural, religious, and social values deeply rooted in Buddhism, Hinduism, Islam, and Christianity, as well as the ethnic diversity among the Sinhalese, Tamils, Muslims, and Burghers (Hewamanne, 2020). But for LGBTQIA+ persons, the negotiation of identities within these core tenets can prove especially difficult. Conservative religious views, which essentially refuse to admit the presence of non-normative sexual orientations and gender identities, are also most times dominant in societal norms. Consequently, LGBTQIA+ people will likely be excluded from mainstream society and also from their ethnic and religious communities (Wickramasinghe, 2018).

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Rigid frameworks of identity and belonging, often rooted in ethnic, religious, and social divisions, continue to act as barriers to reconciliation in Sri Lanka, where marginalised communities struggle to find spaces that recognise and respect their experiences and identities. This has caused a double marginalisation of LGBTQIA+ individuals who come from ethnic or religious minorities and greatly limits their meaningful involvement in processes related to national reconciliation (Jayasuriya, 2019).

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While the national conversation on reconciliation in Sri Lanka has focused on redressing ethnic grievances that underpinned the civil war, other manifestations of discrimination and exclusion, particularly concerning marginalised groups like the LGBTQIA+ communities, are often overshadowed (De Mel, 2020). LGBTQIA+ individuals are still vulnerable to both legal and social discrimination, harassment, and violence. Unless these are addressed, reconciliation will remain partial, with essential elements of Sri Lankan society left out of the process of national healing (Perera, 2021).

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Intersectionality and the LGBTQIA+ Experience

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Intersectionality is a term coined by Kimberlé Crenshaw to describe how the multiple axes of identity – race, gender, class, and sexual orientation – intersect to create unique modes of discrimination and privilege. What one sees is a multi-layering of marginalisation within the LGBTQIA+ community in post-war Sri Lanka, often compounded by factors such as ethnicity, religion, and class. Thus, LGBTQIA+ individuals belonging to ethnic or religious minority groups, such as Tamils or Muslims, are very often discriminated against at almost every level (Jayathilake, 2020).

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These intersecting identities further make it difficult for LGBTQIA+ individuals to get acceptance both from the LGBTQIA+ community and their ethnic or religious communities. The following section explores how this intersectionality informs the social and legal challenges that LGBTQIA+ individuals face in post-war Sri Lanka, from accessing healthcare and employment to finding social acceptance (Chandran, 2021).

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Reconciliation from the perspective of ethno-nationalism and conservative values is even more complex to overcome since the legacy of the ethnic conflict does not break down respective ideologies that reinforce marginalization of LGBTQIA+ persons. These are manifestations of cross-cutting discrimination, underlining the urgency of taking an inclusive approach towards reconciliation with recognition of diversity within the experiences of marginalised groups (Gunawardena, 2022).

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The legal context on LGBTQIA+ rights in Sri Lanka is such that the exercise of rights is still caught up in the legacy of colonial-era laws that have criminalised same-sex relations. There have been some gradual steps in handling LGBTQIA+ communities concerns, such as recommendations by the Human Rights Commission of Sri Lanka and occasionally judiciaries that have been able to deliver somewhat progressive verdicts. However, these have yet to translate into broad-based legal reforms. A lack of political will to reform these laws has been considered one of the major stumbling blocks for equality for LGBTQIA+ people (Fernando, 2024).

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Conclusion

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Despite these challenges, LGBTQIA+ activists and allies continue to demand change. Greater recognition of LGBTQIA+ rights, anti-discrimination protections, and the reform of outdated laws are essential to make post-war Sri Lanka truly inclusive. Attempts toward reconciliation cannot be confined exclusively to ethnic and religious divisions; people of all marginalised communities must be included, and the voices of LGBTQIA+ citizens must be heard (Rajapakse, 2024).

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Reconciliation in post-war Sri Lanka can, therefore, never be complete without addressing the experiences of marginalised groups, such as the LGBTQIA+ community. While efforts to rebuild and heal this war-torn country are pursued, the different realities of its people should be recognised. The themes of identity, belonging, and reconciliation within the LGBTQIA+ community emphasize the need for national unity that is inclusive of all individuals, affirming their rights and dignity regardless of sexual orientation or gender identity.

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References

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Ariyawansa, K. (2020). Legal Challenges for LGBTQIA+ Communities in Sri Lanka. Colombo Law Review, 45(2), 130-145.
Ariyaratne, R. (2018). Religious and Sexual Identity Conflict in Sri Lankan LGBTQIA+ Communities. Journal of Social Issues, 52(4), 230-248.
Chandran, S. (2021). Intersectionality and Marginalization: A Case Study of LGBTQIA+ Individuals in Sri Lanka. South Asian Studies, 60(1), 45-62.
Crenshaw, K. (1989). Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory, and Antiracist Politics. University of Chicago Legal Forum, 1989(1), 139-167.
Dewan, D. (2021). Post-War Reconciliation and the Marginalized: Beyond Ethnic Conflicts. Conflict and Peace Studies, 33(2), 78-94.
Fernando, J. (2024). Towards Equality: Legal Reforms for LGBTQIA+ Rights in Sri Lanka. Human Rights Journal, 56(1), 87-103.
Goswami, S. (2019). The Role of Religion in LGBTQIA+ Identity Formation in Sri Lanka. Religious Studies Review, 58(3), 214-226.
Gunawardena, S. (2022). Reconciliation and Intersectionality: Bridging Gaps in Post-War Sri Lanka. Journal of Reconciliation Studies, 41(2), 99-115.
Hewamanne, S. (2016). Gender and Sexuality in Post-War Sri Lanka: A Social Perspective. Gender and Development, 24(3), 358-374.
Jayasuriya, L. (2019). Marginalized Voices in Post-War Sri Lanka: The Case of LGBTQIA+ Communities. Sri Lanka Social Review, 48(2), 142-159.
Korf, B. (2020). Post-War Reconstruction and Social Marginalization in Sri Lanka. Development and Change, 51(4), 923-942.
Meyer, D. (2021). Advocacy and Opposition: The Struggle for LGBTQIA+ Rights in Sri Lanka. Social Movements Quarterly, 44(1), 56-72.
Perera, J. (2021). Addressing Discrimination: The Need for Inclusive Reconciliation in Sri Lanka. Journal of Human Rights and Social Justice, 37(2), 147-162.
Rajapakse, V. (2024). Inclusivity and Justice: The Future of LGBTQIA+ Rights in Post-War Sri Lanka. Equality and Social Justice Review, 30(1), 111-127.

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Kasuni Samaranayake is a final-year undergraduate pursuing a BSc. Hons. in Chemistry at Eastern University, Sri Lanka. Alongside her studies, she is an active social worker and has a keen interest in the social sciences, focusing on impactful community work and research.