Catholic Priests Revive Genocide Debate as Mass Graves and War Legacy Haunt Sri Lanka

A group of Catholic priests in northern Sri Lanka has renewed allegations that decades of violence suffered by Tamil communities amounted to genocide, reigniting a contentious debate over the legacy of the country’s civil war and the responsibility of both state institutions and religious leaders in addressing wartime abuses.

The remarks were made during a press briefing held yesterday by Rev. Fr. Santhiapillai Victor Basil Mangalarajah, Financial Administrator of the Jaffna Roman Catholic Diocese, together with a team of Catholic priests. The event coincided with the 45th anniversary of the burning of the Jaffna Public Library, an incident widely regarded by Tamils as one of the most significant attacks on their cultural heritage.

Addressing journalists, Fr. Mangalarajah said that people in the Northern and Eastern Provinces who endured decades of conflict overwhelmingly believe that the violence inflicted upon Tamil civilians amounted to genocide. He noted that such views have long been expressed by Tamil political and community leaders. However, he argued that when individuals from southern Sri Lanka publicly support that characterization, their statements often attract greater attention and criticism.

The priest also expressed disappointment with sections of the Catholic Church leadership, claiming that some senior church figures continue to reject the description of genocide despite what he described as extensive evidence accumulated over several decades. He specifically criticized the response to recent statements made by Catholic priest Fr. Jevantha Peiris, who has publicly referred to events in the North and East as genocide.

Fr. Mangalarajah linked his argument to the anniversary of the destruction of the Jaffna Public Library in 1981. He described the library as one of the most important cultural institutions in northern Sri Lanka, housing approximately 97,000 volumes, including rare manuscripts, archival documents, palm-leaf records, and historical texts. According to him, the destruction of the collection represented more than an attack on a building and should be viewed as an act of cultural genocide aimed at erasing the historical identity and heritage of the Tamil people.

He alleged that the burning of the library was not an accidental event but a deliberate and organized operation. The destruction of the institution remains one of the most emotionally charged episodes in Sri Lanka’s ethnic conflict and continues to be remembered by Tamils as a symbol of cultural loss and historical trauma.

The priest also pointed to recent developments surrounding the Chemmani mass grave investigations near Jaffna. Referring to ongoing excavations conducted under court supervision, he said the discovery of human skeletal remains had revived painful questions about wartime killings and enforced disappearances.

According to the clergy, the existence of the site was first brought to public attention years ago through testimony connected to the high-profile Krishanthi Kumaraswamy murder case. One of the convicted individuals reportedly alleged that large numbers of bodies had been transported to military-controlled areas and buried secretly. Fr. Mangalarajah said the recent excavations have uncovered significant numbers of skeletal remains, including those believed to belong to men, women, children, and infants.

He claimed that evidence observed during the excavation process suggested many of the victims had been executed before burial. While forensic investigations remain ongoing, the priest argued that the findings reinforce long-standing allegations that large numbers of civilians disappeared during periods of military operations and security crackdowns.

During the conflict years, he said, mass arrests and detention operations were common across parts of the North and East. Numerous individuals were reportedly taken from their homes or detained during security sweeps and never returned. Families, he said, were left without information regarding the fate of their loved ones.

The priest emphasized that establishing the identities of the remains and determining the circumstances of death would require extensive forensic investigations and significant financial resources. However, he maintained that the existence of such grave sites points to large-scale human rights violations that remain unresolved.

Beyond Chemmani, Fr. Mangalarajah highlighted several other locations where human remains have been discovered over the years. He referred to previous findings in Mannar, including skeletal remains uncovered during construction activities near the Sathosa complex. Additional discoveries were reported in Thiruketheeswaram, Kokkilai, and other parts of the North and East. According to the priests, many of these investigations remain incomplete, leaving unanswered questions about the identities of victims and the circumstances surrounding their deaths.

The clergy also revisited allegations concerning the final stages of Sri Lanka’s civil war in 2009. They argued that thousands of civilians became trapped in a small area designated as a no-fire zone while heavy shelling and bombardment continued. According to the priests, many civilians died during the fighting, while others succumbed to starvation, lack of medical treatment, and attacks on makeshift hospitals.

Particular attention was given to allegations surrounding individuals who surrendered during the final days of the conflict. Fr. Mangalarajah referred to the case of Fr. Francis Joseph, a Catholic priest who was reportedly involved in facilitating the surrender of members of the Liberation Tigers of Tamil Eelam (LTTE). According to the account presented, Fr. Francis Joseph remained behind to assist with surrender arrangements rather than leave with civilians.

The priest said evidence presented in legal proceedings had suggested that Fr. Francis Joseph was present during surrender operations and recorded the names of those giving themselves up. He alleged that those who surrendered were subsequently transported away and never seen again. The fate of Fr. Francis Joseph remains a matter of concern among many in the Tamil community.

The briefing also focused on the broader issue of enforced disappearances. According to Fr. Mangalarajah, thousands of individuals remain unaccounted for after either surrendering to authorities or being taken away for questioning during and after the conflict. He estimated that approximately 15,000 people had disappeared under such circumstances.

Families of the missing have continued protests in locations including Vavuniya, Kilinochchi, Trincomalee, and Pudukudiyiruppu, demanding answers about the fate of their relatives. The priest said many of these families have spent years seeking information but have yet to receive satisfactory explanations.

He also criticized the Office on Missing Persons, established to investigate disappearance cases. While acknowledging that the institution had conducted inquiries and invested significant resources in its operations, he argued that it had failed to provide answers to affected families or determine the whereabouts of those who disappeared.

The priests further referred to allegations of white van abductions, a term commonly associated with enforced disappearances in Sri Lanka during periods of political unrest and conflict. According to Fr. Mangalarajah, such incidents occurred not only in the North and East but also in southern parts of the country. He claimed that some abductees were used in ransom schemes while others vanished permanently despite efforts by their families to secure their release.

Several individual cases were also cited as examples of alleged abuses, including incidents involving detained youths and claims of torture and extrajudicial killings. According to the clergy, these events formed part of a wider pattern of violations experienced by civilians during the conflict years.

The briefing additionally highlighted attacks on journalists and media institutions. Fr. Mangalarajah referred to violence against newspapers, broadcasters, and reporters in both northern and southern Sri Lanka. He mentioned the targeting of media organizations and the killings of journalists who reported on the conflict, arguing that suppression of independent reporting contributed to a climate of fear and impunity.

The priests also referred to allegations of war crimes documented by international organizations, media investigations, and human rights groups. They cited reports concerning civilian casualties, attacks on non-combatants, and alleged abuses committed during military operations. According to Fr. Mangalarajah, such allegations have contributed to international scrutiny of Sri Lanka’s wartime conduct.

He argued that restrictions and sanctions imposed on certain military figures by foreign governments reflected growing international acceptance of claims that serious violations occurred during the conflict. He also referred to evidence presented by international media investigations and human rights advocates regarding events during the final months of the war.

Despite emphasizing that the Church opposes violence in all forms, Fr. Mangalarajah maintained that acknowledging atrocities committed against Tamil civilians is essential for justice and reconciliation. He argued that the suffering experienced by communities in the North and East cannot be understood solely through the framework of a war against terrorism.

The priest also criticized what he described as selective remembrance of violence. While acknowledging attacks carried out by the LTTE and other armed groups, he said equal attention must be given to civilian deaths in places such as churches, temples, schools, and villages affected by military operations.

Concluding the briefing, Fr. Mangalarajah expressed solidarity with Fr. Jevantha Peiris and defended his use of the term genocide. He said the priests present at the event firmly supported the statement and believed it reflected the reality experienced by many Tamils during decades of conflict.