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Policies that address post-war displacement often reflect temporal linearity as transitional periods during which they are developed imply a shift from one situation to another. These policies obscure complexities experienced by local communities for whom displacement is ongoing and interminable. This essay applies Sri Lanka’s National Policy on Durable Solutions for Conflict-Affected Displacement (NPDSCAD) to the case of Northern Muslims who were expelled from the Northern Province of Sri Lanka in 1990 and have lived in prolonged displacement for over 25 years. For these Muslims, return-remain is an oscillation and not an either/or option. Using “frames of recognition” to analyze policy documents and data from fieldwork, the paper critically unpacks the category of Internally Displaced Persons (IDPs) – the displacement-related frame applied to the Northern Muslims – to reveal the multiple subject positions respondents navigate in presenting their own stance to this category. Calling for recognition of the circumstances of their displacement, the respondents’ footing to the IDP frame holds in it both needs-based and justice-based discourses and demands that Northern Muslims be recognized as political subjects. Return-remain is complicated by issues respondents face as they travel between their current home in Puttalam and origins in the North. The paper concludes that while the Northern Muslims are denied full recognition by the NPDSCAD, their complex experiences continue to contest the frames deployed by the policy.

This study drew on important insights from a quarter-century history of forcefully evicted Muslims in Sri Lanka&rsquo, s northern province by examining the nature of their displaced life and their permanent resettlement in their traditional villages, particularly in the post-civil war context. Reviewing the literature and primary sources, this paper argues that the forceful eviction of northern Muslims was unfortunate and the persistent sidetracking of their permanent resettlement violated their right to live in their traditional villages. Successive governments have failed to propose a sustainable mechanism to resettle these Muslims as part of the resettlement plans. Post-war resettlement initiatives hardly considered the permanent resettlement of these Muslims in their traditional villages. In addition, the issue of resettling northern Muslims became highly contested due to lack of proper policies and plans of the government authorities, as well as moral and institutional support from the Tamil community and their polity, opposition, and criticisms from the Sinhalese-Buddhist nationalist forces, and fragmentation within Muslim politics, together with the protracted nature of the displacement. This study suggested that the continued neglect of their resettlement would challenge the sustainability of post-war development and ethnic reconciliation in Sri Lanka.