Introduced as “a mad, bad, humorous, irreverent, andvery personal autobiographical account[emphasis added] of growing up in Sri Lanka...”, Manuka Wijesinghe’s Monsoons and Potholes (2006) is a subversive life-narrative that challenges the boundaries of traditional autobiography in numerous ways, the foremost being the blurring of boundaries between fact and fiction. Monsoons and Potholes is indeed an ‘autobiographical account’ of growing up, with the narrator sharing the same name as the author whose name appears on the front page of the publication. However, Wijesinghe’s narrative determinedly evades categorization, constantly thwarting the particular mode of reading that normative autobiographies actively solicit in its claim not to verisimilitude, but to the ‘truth’ of lived experience (Smith and Watson, 2005). Such an amalgam of fact and fiction has been identified by many scholars as a defining feature of post-colonial life narratives (Whitlock, 2015; Ferreira-Meyers, 2015; Smith & Watson, 2005). However, a Sri Lankan life-narrative has not yet been considered in these studies that have focused on post-colonial autobiographical fiction, thereby leaving a gap to explore the specificities of a Sri Lankan life narrative. In this context the aim of the paper is to explore Wijesinghe’s Monsoons and Potholes as a post-colonial life narrative with emphasis on the implications of the amalgam of myth and fiction with ‘truths’ or ‘facts’ of life in autobiographical texts. A close reading of the text from within a post-colonial theoretical framework posits Manuka Wijesinghe’s Monsoons and Potholes as an autofiction that branches off from the genre of autobiography with distinctive properties of post-colonial life writing. Rejecting complicity with dominant modes of self- representation and truth-telling as advocated by autobiography canon and its critics and opting for an alternative story telling tradition that combines oral history, myth, fiction and facts in a truly post-modern manner, Wijesinghe has penned a multifaceted life narrative which not only narrates self but also the nation in its post-colonial complexity from an anti-establishmentarian point of view. In Monsoons and Potholes, personal memory is welded together with the memory of the nation and it could be argued that what the author confronts is not a temptation to invent but may be a necessity to invent, in order to capture the multifarious truths of her country as well as herself. The text also brings to our notice that the distinction between fiction and fact is not an either/or polarity but is indecisive, in line with Roland Barthes’ argument that the autobiographical subject is inescapably an unstable fiction. KEYWORDS: postcolonial, autofiction, life narrative, Monsoons and Potholes