Sri Lanka held hostage by extremist forces for far too long
by Shanie
Sri Lanka has for far too long been held hostage by the extremist forces. These were the vocal elements on both sides of the ethnic divide who strangulated and silenced the moderates. We noted in our column last week the effect of the vocal extremist elements among the Sinhalese on enactment of the Sinhala Only Bill. Banadaranaike’s original draft bill, while enforcing Sinhala as the sole official language, had also provision for the use of Tamil. But the extremists would have none of it.
Mettananda, the spokesperson for the extremist group of political activists, declared that ‘conferring the legal right on the Tamil-speaking minority to communicate with the government in their own language’ violated a "pledge" given by the government and demanded its removal. Sadly, the liberal elements within the government, which included Prime Minister Bandaranaike, meekly capitulated and that provision in the draft Bill was dropped and the Mettananda draft adopted.
A few liberal elements within the coalition of parties, like Wilmot Perera, had earlier taken a principled stand and, although a sitting Member of Parliament, had refused to stand for re-election at the 1956 General Election in protest at the communalist line taken by the MEP coalition. By then, even the UNP, an eve-of-the-election convert to Sinhala only, had capitulated to extremism. This led to its Tamil allies resigning from the government with G G Ponnambalam stating in his resignation speech, ‘After five years of co-operation, I yet see unmistakable signs of the desire for the establishment of racial hegemony under the guise of majority rule…. I now find myself a more determined advocate of Tamil nationalism.’
On the other side of the ethnic divide, we thus found Tamil nationalism being articulated more forcefully. By the nineteen seventies, militant youth groups were being formed in the North. They engaged in banditry, including armed robberies of banks. Some of these militants formed the youth wing of the TULF, which by then had a near monopoly of parliamentary representation in the North. The death of S J V Chelvanayakam had removed from Tamil politics a father-figure. The militant youth now began to be more assertive and began assassinating political dissidents. In the end, the TULF and its later manifestation, the TNA, also succumbed to the militants’ separatism and fascism.
Standing up against extremism
Thus the failure of the moderate voices among both the Sinhalese and the Tamils to stand up to extremists had led to a real divide among our people. The LTTE had choked the moderate and liberal voices among the Tamil civil society by assassinations (Rajini Tiranagama, Neelan Tiruchelvam, Kethesh Loganathan et al), by driving them underground (Rajan Hoole, K Sritharan, V Anandasangaree et al) or by simply silencing others with death threats. But it is tragic that forces obviously close to the government, including para-military groups, are now engaging in activities similar to that of the LTTE. The strategy seems to be to intimidate the dissident voices into silence. All the despicable weaponry employed by the LTTE - the assassinations, physical assaults, threats of death and violence, abductions and arbitrary arrests and incarceration are being used against dissidents and as a warning to potential dissidents. The great danger in this strategy is that a culture of violence becomes entrenched in society, with all its ruthlessness and brutality, and a refusal to try to understand the other’s viewpoint. And, as Nehru warned, the future thus becomes conditioned and more wars and conflicts will follow with all their attendant consequences.
With the elimination of the LTTE, independent voices among the Tamils now find greater expression; although in the run-up to the local government elections in Jaffna city and the Vavuniya town, there are disturbing reports of a para-military group now turned political party engaging unchallenged in various questionable practices, including intimidation of and violence against opponents, burning of newspapers and death threats against journalists. But elsewhere, the response to sane and moderate voices among the minorities like the ‘group of concerned Tamils’, Izeth Hussain and even the University Teachers for Human Rights (Jaffna) is typical of a majoritarian mindset that is re-emerging in the country.
Listening to moderate minority voices
President Rajapaksa has stated, and there is nothing to doubt the sincerity of what he stated, that the task before us is to re-integrate the minorities into the national life of this country and that he intends reaching out to them. The many writers to the political columns and opinion pages of the media do not seem share the President Rajapaksa’s sentiments. For instance, the plea of the group of ‘Concerned Tamils’ for a speedy resolution of the IDP issue has received a hostile and abusive response from these elements. Almost all the pleas of this group are stated government policy. The group has only asked for a speedier and more transparent implementation of this policy. Their statement had stated, after listing some basic needs at the camps which are in line with government policy: ‘We ask for a quick and effective delivery on all these (above) issues as this would help alleviate the plight of the people who have already undergone extreme hardship.’ Then after urging a speedy return to civil administration, again stated government policy, the statement urges the re-settlement programme to include all persons, internally displaced even before the current phase of the war. They specifically refer to persons of all ethnic communities, whether displaced ‘in the course of war or in acts of ethnic cleansing’, an obvious reference to the Northern Muslims ethnically cleansed by the LTTE.
One political columnist finds exception to that part of the statement where it is stated, ‘To avoid further conflict erupting and to assist in nation building, the causes of the war need to be addressed effectively and without delay. We welcome the reference in the Human Rights Council Resolution adopted on May 27, 2009 to the commitment of the President of Sri Lanka " to a political solution with the implementation of the 13th Amendment[ and to a broader dialogue with all parties in order to enhance the process of political settlement and to bring about lasting peace and development in Sri Lanka based on consensus among and respect for the rights of all ethnic and religious group inhabiting it."
A political package acceptable to all ethnic groups does need to be worked out and implemented without delay, drawing inspiration from but going beyond the various earlier proposals developed over the decades. That political package would provide for the equality of all the citizens, for regional autonomy and for the integrity of Sri Lanka.’ This political columnist takes particular exception to the statement that seeks a package ‘drawing inspiration from but going beyond earlier proposals.’ The Government is committed to implementing the 13th Amendment which became part of the law of the country over twenty years ago. Since then, there have been various proposals that went beyond the 13th amendment. If the Government in its wisdom now seeks new or amending constitutional provision, it will be because it wants to go beyond the 13th amendment adopted two decades ago, and ensure, as the concerned Tamils have stated, that there is a political settlement based on ‘consensus among and respect for the rights of all ethnic and religious groups’ and providing for ‘the equality of all citizens, for regional autonomy and for the integrity of Sri Lanka.’ Surely, this is a moderate voice that needs to be listened to with respect, And surely, these are voices that could easily have come from concerned Sinhalese or concerned Muslims.
The same political columnist dismisses the ‘Concerned Tamils’ as unknowns. This distinguished group of Tamils, in fact, comprises well known moderate and pluralist voices. As far as this columnist is aware, not one of them is known to have had any links with Tamil militancy. Indeed, some of them have been courageous and open critics of the Tamil militant groups, particularly the LTTE.
Sri Lanka’s ethnic relations have taken a nose-dive because these extremist elements attempt to intimidate and silence the moderates. Those within an ethnic community who spoke for the rights of the other communities are labelled ‘traitors’. The moderate voices among the other communities were also abused and vilified and their voices not allowed to be heard. Thus, only the extremists, whose voice was the gun and sword, came to be heard. Let the moderates and the liberals not only raise their voices but also ensure that parallel moderate voices from other communities are heard. Let us learn the lessons of history and not allow the extremists and chauvinists to continue holding us hostages. [courtesy: the island]
3 Comments
The above author talks about both Tamil and Sinhala extremist forces. Unfortunately, it has not seized but become worst. The moment they heard the news that the Sri Lankan President is getting ready to implement a political solution, the extremist have become extraordinarily active.
One such extremist activist is the Sinhala-Buddhist Pseudo-Historian Nalin De Silva who is on a rampage to annihilate the Tamils from Sri Lanka with his racist writings/speeches.
Let me first say a few words about Dr. Nalin De Silva. He is a Math/Physics Professor who has FAILED to excel in his chosen fields, but succeeded in CHEAP polemics. After obtaining the PhD what matters is not only the brains but peer recognition which is more important when you are at that level but unfortunately he NEVER had it. Being a Math Professor at the Kelaniya University, not only the academics but even the students do not like this rude/arrogant old man. In university circle, he is known as `Prof. Nalin the Pissa`.
As one of the founding members of Vasudeva`s and Wickramabahu`s Trotskyite NSSP, Nalin De Silva was one of the first Sinhala-Buddhist to endorse the right of Tamils for self determination in early 1980. Later he has taken a hundred and eighty degree turn by joining hands with Gunadasa Amerasekara and started writing utter rubbish about something he calls `Jathika Chintahnaya`. This has made him very FAMOUS among Sinhala-Buddhist RACISTS, the recognition he always wanted but never got from university circle.
I read one of his articles in the Island (utter nonsense) where he claims that western truth in particular is not relevant to us (and fogs it up with irrelevant allusions to quantum science and relativity), and claims that the only point of view applicable in SriLanka is the Sinhala-Buddhsit point of view.
Since he is good at speculating and creating his-stories (pseudo-history) from thin air and is able to write glamorized articles, he managed to convince a few confused and misguided individuals (mostly Sinhala-Buddhist youth) and made them his faithful followers who believe that he is an expert analyst/scholar.
Dr. Nalin De Silva’s arguments are mostly based on the findings/writings of old (obsolete) historians. Most of those theories are not valid any more due to the latest scientific discoveries in the fields of archaeological, epigraphical and anthropological research made till now. He never comes up with any solid evidence to prove what he says but simply quotes another author whose credibility is in question (either a racist like him without any *verifiable data* or some biased researchers with hypothetical assumptions/interpretations or un-authoritative/officially un-published, half baked historical work of some researchers completely neglecting the controversial nature of their research.). The ancient stone inscriptions and even the Mahavamsa do not support his views.
For example, Dr. Nalin De Silva still comments on the thesis that the PhD student Mr. K. Indrapala wrote in 1965. After 30 years of research as a senior Archeologist/Historian Prof. K. Indrapala say he does not even have a copy of his dissertation (1965) which is completely out of date.
If people want to know the history of Sri Lanka after all the scientific discoveries in the fields of archaeological, epigraphical and anthropological research made till now, they have to read what is written by those who are qualified in the field of history/archeology and not Math/physics.
For example, people such as Prof. Leslie Gunawardane, (professor in history and a former Vice Chancellor of University of Peradeniya), Dr. K Indrapala (former professor in history, University of Jaffna) and many other qualified historians have written articles and books on the history of Sri Lanka based on the latest findings.
What credibility does bogus pseudo-historians like Dr. Nalin De Silva who still rely on articles written by early (obsolete) historians have in commenting on the history of Sri Lanka? These pseudo-historians can only come up with hypotheses, assumptions and analogies and not the facts/truth. Twisting, turning, manipulating, and coming up with big fat conspiracy theories have become their hallmark.
Dr. Nalin De Silva says there were no Tamils in Sri Lanka before the 12th Century AD. The Mahavamsa very clearly says that there were Tamils (Damilas) in Sri Lanka during the early historic period not as traders but the rulers. Even Dutugemunu had to conquer not just one Tamil king but 32 Tamil Chieftains around the Anuradhapura principality alone. How could there be 32 Tamil chieftains in the area of Anuradhapura alone, if there were no Tamils or Tamil settlements? Even the very early Brami stone inscriptions found mentions the term Damilas (Tamils) during the ancient period.
On the other hand, what evidence does he have to prove that Devanampiya Tissa or even DutuGemunu was a Sinhala? None of the stone inscriptions or Pali chronicles says they were Sinhalese. DevanampiyaTissa and DutuGemunu were from the Tissa dynasty which is a combination of Pandu (Pandyans) and Naga (they freely assimilated by marriage). Both Pandus and Nagas are migrants from India. The Nagas have a separate history in India.
When the Buddhist missionary monks led by Mahinda came to Sri Lanka via Tamil Nadu (latest research by Dr. Shu Hikosake) they spoke to the prince Tissa and his people in Deepa Basa (language of the Island) as per Mahavamsa. If the language of the island was Sihala/Hela then why didn’t the author of Mahavamsa say so? The term Sihala/Hela appeared for the first time only in the 5th Century AD Pali chronicles. During that period there was a serious threat to Buddhism in India (under attack) due to significant increase in Brahmanical influence (Vaishnavism and Saivism posed a serious challenge to Buddhism). In order to protect Buddhism in Sri Lanka the Mahavihara monks assimilated all the Buddhists from different tribes/races into one group and called them Sihala and created a Lion history for them. The prakrit language in which the Brami inscriptions were written (what Wilhelm Geiger labeled as Sinhala-prakrit) is Pali plus the combination of all the languages spoken by the tribes. It was later known as Elu/Hela/Sihala.
The beginning chapters of the Mahavamsa/Deepavamsa (believed to be adopted from some mystery story Sihalattha katha), the Sihala race (sustainers of Buddhism for 5000 years), Dhamma deepa (Island blessed by the Buddha), etc were all created by the Mahavihara monks to protect Buddhism from those Brahmanical/Hindus.
Dr. Nalin De Silva speaks as if he had witnessed the Dutch bringing Vellalar to Jaffna. Vellalar is a caste of agricultural land owners. If the Dutch brought the Vellalar and created a new caste then I am sure the Dutch must have kept a record. What historical evidence does he have to prove his claim?
It is true that the Dutch brought slaves from South India and sold them to the Vellalar as laborers to grow Tobacco in their fields but those people lived in Jaffna until recently as low castes.
At the same time the Dutch also brought tens of thousands of slaves from South India to the South of Ceylon (Colombo, Galle and the entire South West). One of the main sources of income the Dutch had at that time was Cinnamon.
According to the Dutch writer Markus Vink, Let me quote straight from his report:
Quote: In 1694, the city of Colombo alone had a slave population of 1,761. See Knaap, `Europeans, Mestizos and Slaves,` p. 88. In 1661, 10,000 slaves had been put to work by the company and by private individuals on the lands in southwestern Ceylon, including 2,000 company slaves. Unquote.
The Sinhala population from Colombo to Galle along the entire South West increased when these people assimilated with the Sinhalese? Ten thousand in 1694 must have multiplied into many hundred thousand. Today they are Sinhala Buddhists/Catholics who are claiming the ancient Sri Lankan civilization as their own heritage. These Sinhalised Tamils pretend as if they are more Sinhala than the Sinhalese. Not only people such as Dr. Nalin De Silva and Lt. Gen. Sarath Fonseka but even people like Don David Hewavitarana AKA Anagarika Dharmapala belongs to this group of Sinhalese.
Let me also mention that, based on the writings of Markus Vink, Prof.Sinnappah Arasaratnam has written an article about the slaves settled in Jaffna to work in the Tobacco fields owned by the Vellalars.
Dr. Nalin De Silva also says that even AriyaChakravartis have used Sinhala as their official language because they have used Sinhala to sign an agreement with Portuguese.
First of all who can prove that the AriyaChakravartis used Sinhala to sign an agreement with Portuguese? Is this document preserved anywhere or has any 17th centaury Portuguese writer mentioned it anywhere?
Suppose we say, yes the AriyaChakravartis used Sinhala to sign an agreement. Is that an evidence to say AriyaChakravartis have used Sinhala as their official language?
In the 1815 Kandyan Convention, the leading Kandyan Lords or Dissawas who are believed to be the top Sinhala aristocrats (Pilimatalawe Senior, Pilimatalawe Junior, Ehelepola, Ratwatte, and a few others) signed their names in the Tamil Language.
There is no reason why these Kandyan Lords should learn to speak and write Tamil or rather sign an important treaty concerning the country and religion in the Tamil Language?
If we argue in similar manner like Dr. Nalin De Silva, we can also say that the mother tongue of these Kandyan Lords was Tamil or we can say that the Tamil Language was also an official Language of the Kandyan Kingdom.
Dr. Nalin De Silva says the Languages in Tamil Nadu and Jaffna are very similar and therefore the Tamils have come very recently.
The Tamil literature (Music/dance/drama) is very closely linked to the rich Tamil culture and due to the close proximity between Jaffna and Tamil Nadu there is no reason why the Tamils of Jaffna have to create another language or culture when everything is freely available. The neighboring states of Tamil Nadu adopted a slightly different language/culture because they also had influence from other neighbor states. Similarly, the Sri Lankan Tamil has a few words that the Tamils across the Palk Strait cannot understand.
Dr. Nalin De Silva is not an etymologist or a linguist and neither is he a Tamil scholar who has done research to find the similarities and differences between the Tamil language in Tamil Nadu and Jaffna. What credibility does he have to comment about the Tamil language?
There are enough of well qualified and renowned Historians/Archeologists/Anthropologists/ Etymologists out there but have any of them come up with any issues/comments or written any controversial articles on history like Dr. Nalin De Silva?
We know why nobody likes to interfere or comment about Dr. Mervyn De Silva. Similarly, the controversial articles on history written by bogus Pseudo-historians such as Math/Physics Prof. Nalin De Silva can be dissected and nullified but mostly it goes unchallenged because nobody likes to lose their dignity by engaging in CHEAP polemics especially with nasty, arrogant and sarcastic people like Dr. Nalin De Silva.
My advice to those who read articles on history written by people such as Dr. Nalin De Silva and believe what he says as the gospel truth.
The danger with people like Prof. Nalin de Silva is what he speaks/writes is very dangerous to the society. He is brainwashing younger generation and creating racists very similar to what the educated Tamils did in the fifties (created the LTTE). The young Sinhala-Buddhist Ultra-Nationalists/Racists like Champika Ranawaka and Wimal Weerawansa are the by-products of Prof. Nalin de Silva’s CHEAP polemics. He has already created a young Sinhala-Buddhist Racist society. His course of action is detrimental to the future of the country and should be STOPPED at any cost.
I am glad someone joins me to expose the perfidy of Nalin de Silva. I have pointed out the man is almost plumb loco and is paranoid about Tamils and their antiquity in the Island. Nalin de S was responsible for several academics to leave the Island, some to leave the Universities and some even to commit suicide during the dark days of JVP terror during 1988/89 by setting up extremist JVP cadres against them. Why an English daily provides regular weekly space to this man to vilify and attack other academics, Christians, Westerners and those offering a different view-point is puzzling. As the writer with the interesting blog Thevanambiya Theesan (the Sinhala equivalent being Devanampiyatissa) points out, NdeS is nothing but bad news. Historically stressful times have regurgitated men like this in different societies and they were all viewed with contempt after their times for the havoc they created by their sheer mischief poorly camouflaged as teaching and education.
ISS
Dear Mr Piyatissa,
"The danger with people like Prof. Nalin de Silva is what he speaks/writes is very dangerous to the society. He is brainwashing younger generation and creating racists very similar to what the educated Tamils did in the fifties (created the LTTE). The young Sinhala-Buddhist Ultra-Nationalists/Racists like Champika Ranawaka and Wimal Weerawansa are the by-products of Prof. Nalin de Silva’s CHEAP polemics. He has already created a young Sinhala-Buddhist Racist society. His course of action is detrimental to the future of the country and should be STOPPED at any cost."
You and I may hail from different ideological position at a more tactical level, but, at a more strategic level it wouldn't be an exaggeration to say that we want the same thing for Tamils - namely for them to determine their political destiny as independently as possible.
I am so pleased that you came out unequivocally and strongly of the URGENT need to stop the escatologists like Nalin de Silva relentless urge to spread racism. Tamil scholars and intellectuals are generally reluctant, for obvious reasons, to come out strongly against the Sinhala racists. That position of Tamils makes them complicit unwittingly to helping to engender Sinhala racism. This further causes problems and ideological divisions amongst Tamils, which has been the single most source of weakness amongst Tamils.
What this government is doing, as you too seem to imply, is to set the 'final solution' agenda firmly and in detail to eradicate Tamil identity altogether from the so-called Thrice blessed island of Sri Lanka.
When all is said and done, there is a dire need for Tamils to act in unison as regards the Sinhala-Buddhist Fascists. And, in fact, we are sitting on a GOLDMINE of experience having lost almost everything politically and economically, so to speak. This may be a time for us to bring forth our MATURITY and WISDOM based on most valuable and real hands-on experience. Played carefully and judiciously, we still have a fighting chance of permanently retaining our identity and dignity. Failure to do so, would only aid and enhance the CARTHAGINIAN AGENDA of the Romans, the Fascist in Colombo have set in motion aginst Ezham Tamils. And, for good measure the Sinhala Fascists would 'sow Thamil Eezham' with SALT!!!