Categories
Foreign Affairs

Launching Of The North East Provincial Council

–

S.Sivathasan

S.Sivathasan

Prelude

The election of R. Premadasa as President of Sri Lanka was needed to give life to the North East Provincial Council (NEPC), and to get it moving. No sooner was he elected President, Varadaraja Perumal, the Chief Minister in waiting known as on HE  R. Premadasa the newly elected President. What is happening in the NEPC? inquired the President. Sir, absolutely nothing is moving and to make the Council perform, I do not have officers. When the President gave kinetic energy to the Council ‘Premadasa Style’, it got started quickly and changed to top gear.

The Launch

The sequence of events was as follows. On 19th November was the NEPC election. On 30th November Lieutenant Basic Nalin Seneviratne was appointed Governor. On 19th December was the Presidential election. The CM’s meeting was about 23rd December 1988. By this time the CM had only two officials. Dr.Wigneswaran, Secretary to the CM and Mr. V.N. Sivarajah, Chief Secretary (CS).  Finances offered to the Council had been nil. Take any officer you want from the Public Service and the letter of release will stick to, was his directive. An allocation of Rs. five million was also made for spending inside a week and it was spent usefully. With these two choices the Council got going and established the Secretariat in Trincomalee.

Taking off was a challenge. At the outset several have been reluctant to join the NEPC. It was Wigneswaran’s notion and was endorsed by the CM, that to be Chief Secretary, the senior most officer in the SLAS alone can command the allegiance of the officialdom. He approached the most senior but he declined. He then requested the subsequent, he also declined. The third Mr. Sivarajah accepted. The option was excellent. In addition to varied encounter he was senior even to really a handful of Secretaries in central Ministries. His cast of mind was nicely suited for the challenges ahead. The news inspired self-assurance among other public servants to join the NEPC.

The Board of Ministers comprised five &#8211 three Tamils, one particular Sinhalese and one particular Muslim. In view of the merger of two Provinces, ten Ministries have been allowed with every one handling two portfolios. The identical quantity of Secretaries was also allowed. Selections were created on seniority and merit and letters have been issued from the NEPC Secretariat. 4 of us received letters in Jaffna about 1st January 1989. IPKF helicopter took us to Trincomalee. A handful of far more Secretaries joined us in close succession to compose the complete complement of ten.

Starting

Till permanent accommodation was arranged in two months, most of us stayed with each other in the Irrigation Department circuit bungalow. For the CS, the day dawned at three.30 am and with his humming of thevarams (Hindu religious songs ) we had been up at four. From four.30 to 6 am discussions and writing and then all at office between 7 and 7.30. All were in a single huge area of the CM. A single conference table served the table demands for all. In a few weeks the secretariat was furnished and well equipped. For most senior officers the day ended at six or six.30 and not later simply because of the curfew at 7pm. With time and power fruitfully spent, a vertical takeoff was attainable.

The initial duty of the Secretaries was to set up the departments, staff them and to equip them. All these were completed from scratch from Head of Division downwards. After the Council got stabilised obtaining the employees from established departments became effortless. Trincomalee ceased to be a bogey and the EPRLF government became respectable. It drew the consideration of Colombo and earned the respect of those in North East.

For all the good results, the leadership of the Chief Minister buttressed by the invaluable contribution of Mr. Sivarajah and sagacity of Dr. Wigneswaran mattered. The CM had a knack for taking swift and pragmatic decisions. His mind was not weighed down by any ideological baggage. Nor was it assailed by doubts or diffidence. In the NE he navigated in hostile waters given that Tigers had been on the prowl. Merged NEPC was twice the size of the other ones. He wanted to demonstrate that granted the chance Tamils could administer. Creating a success of it was a passion and he produced it so.

As the offices got streamlined, priority shifted to improvement effort. It had to be placed on a certain footing with a sound policy frame. Policy surely had to take its bearings from national parameters, though considerably leeway was offered for Provincial initiative. The approach of devolution itself demanded dialogue for expanding the scope and to quicken speed.

Central Ministers

The first Central Minister to invite the CM and the relevant officials to the Ministry on his own initiative was Hon. S. Thondaman. This was in early January. I was present considering that I handled the subject of Livestock Development. The fullest authority to make this subject efficient was devolved by the Minister. At an in residence meeting in the Ministry, when an officer expressed fears at the extent of devolution the Minister quipped “nobody will go to courts on that score”. All through my tenure, I had maximum support from the Ministry and proactive cooperation from the parent Department. The Division of Agriculture as well was amongst the earliest to devolve with authority, finances and staff. The character of the Director Dr. Irwin, created a difference given that he had a very good grasp of devolution. Ministers also visited Trincomallee and had discussions with CM, Ministers and officials. Hon. Ranil Wickremasinghe had the twin subjects of Education as effectively as Youth Affairs and came far more often.

Since I was Secretary for the subject of Agriculture in the Province, I attended quarterly conferences at the national level in Colombo chaired by Hon. Lalith Athulathmudali, Central Minister of Agriculture. He extended his fullest cooperation for the devolution approach. Our initiatives coupled to his pragmatic approaches created for good results. The Secretary Mr. MDD Pieris, a blessing for the Minister was a blessing for us as well. He was amongst the most stand out and his choices in our support have been proactive and bold.

Governor

The 1st Governor of NEPC was Lt. Gen. Nalin Seneviratne. He held workplace for the full term from Nov. 1988 to Nov. 1993. He was exemplary. He was 1 amongst the initial batch of six multi ethnic selectees, to proceed to Sandhurst in 1952. Selections have been created by a Board chaired by Sir Kandiah Vaithianathan the then Secretary Defence. As soon as the Governor told me that this was the way Vaithianathan strove to keep an ethnic balance. He retired from the army as its Commander.

He assumed office with the benefit of experience, but dispensed with his command antecedents. He had the most exact conception of a Constitutional Head of the Province yielding the fullest space to the elected Council, the Chief Minister, the Board of Ministers and officials. He entertained no thought of deflecting or overriding devolved authority with Central directive or control. With all the personnel he had a warm rapport. In Parallel he maintained a delicate balance with the Centre. Provincial governance moved smoothly on.

Institutions

In addition to Ministries and Departments, two critical institutions had been created: the Provincial Public Service Commission and the Auditor General’s Division. Each had been manned by competent personnel who did credit to those institutions. For new appointments which were numerous, in various grades, procedures have been laid down and selections created accordingly. Full documentation was produced and appointments were duly authorized by the PPSC. Adherence to propriety insulated all appointees from any future issue. In all this the Chief Secretary brought his mature expertise to bear. With higher stress function it was tempting for some of us to neglect them.

Till April New Year, governance was smooth sailing. Circumstances demanded it. President was sworn in on twond January 1989. General elections have been scheduled for February. What ever the spread of the IPKF, the militants produced their presence felt in the North East. Turmoil in the South seemed challenging to include. The economy was in the doldrums. The President’s concern was to consolidate his position. Perhaps cordiality with India seemed advisable and it was extended to the CM and the Provincial government.

Spending budget 1990

In the latter component of 1989, the budgetary workout was initiated by the Ministry of Finance of NEPC, with a Budget Call supplying realistic parameters. The Draft Estimates ready by individual Ministries had been additional reviewed with the Ministry Secretary by a committee of three Secretaries prior to getting sent to the Provincial Treasury. The ‘Printed Estimates’ brought out soon after laborious work and submitted with the Budget Speech was an impressive 300 web page volume in Programme Spending budget format. It was to the credit of the Secretary Finance Mr.S. Dharmalingam who was both SLAS and an Accountant. In a number of approaches the NEPC demonstrated that it had come into its personal with consummate ability.

Turn of the Tide

A handful of days preceding New Year an explosion close to the Trinco clock tower &#8211 constantly a sensitive area –  signalled a break down in relations among the Centre and the Province. For the powers that be at Trinco and probably with IPKF intelligence, particular surmises were possible. For all the cordiality and aid some quid pro quo or reciprocity was anticipated by Colombo politically. It was not forthcoming from the CM who had his Provincial constituency and interests to safeguard and foster. He stood steadfast. The breakdown did not hinder the perform programme that was set in motion. Nonetheless the talks that the government had with the LTTE and the expanding rapport between the two, had their inevitable influence in the Province. This was from mid-1989 onwards.

Adverse Events

The next significant occasion to have significant political consequences was the Basic Election in India in November 1989. The Congress and Rajiv Gandhi had been defeated and VP Singh was elected Prime Minister. The latter’s compulsion was to correct a incorrect. The decision to invade wastaken with no circumspection. A wasteful war with heavy casualties to India, was getting prosecuted due to miscalculation of enemy strength. These elements had been compounded by the hostility of Premadasa Government. The changed political equation was unfavourable to the NE Provincial government. This was completely realized after the CM’s meeting with the PM in early January 1990.

On his return he called all the Secretaries and apprised us of the adverse turn in political situations. He told us quite candidly that his mission had failed. “IF I say I can give you protection it is a lie. Therefore you have to safeguard yourselves. Photo copiers and typewriters we can get, but Secretaries (ie like you) we cannot get. So you have to remain safe”. He added “By 15th March the Provincial Council will wither away. By the 15th June war will break out between the government and the LTTE”. On the dot each happened. This was not advance expertise of a diabolical plot. It was intuitive political judgment. The Secretaries getting targets had been constrained to move out soon after mid-February.

Unilateral Declaration of Independence

UDI is critical business and a matter of life and death. Even right after thirty years of a non-violent mass movement Nehru did not declare a UDI. Pirapakaran did not situation a declaration even after 26 years of violent struggle. Varadaraja Perumal’s declaration was treated as issued with levity. It was a respectable smoke screen, as a prelude to flight. On February fourth evening 1957, the writer was present at a public meeting of the Tamil Congress, in the premises of the Jaffna Town Hall. G.G. Ponnambalam the leader announced “On this day the fourth of February 1957, I Declare an Independent TAMIL NAD”. This was significantly less than in levity. ‘Tamil Nad’ was delivered with perfect anglicized accent and impeccable intonation. In India it was Madras State then and Thamil Eelam had not come into vogue in Ceylon.

Following an unremitting independence struggle, a rebel group that has grown over time and is potent sufficient to defend territory, considers such a declaration. Preceding it is also severe preparation for recognition. None of it occurred ahead of this UDI. What is surprising is, it is commented upon to this day. It is also said that President Premadasa reacting angrily to UDI dissolved the Council. Following decapitation was it essential? No doubt a death certificate was necessary. In March 1990, The Provincial Council presided over its own liquidation. Regrettably enough we were witness to its premature finish.  Mr. Sivarajah lamented quoting the words of Bharathi – “Paathi thinkintra pothilae thaddi parippaan”. Hardly had I eaten half, than he snatched it away.

(This report is a tribute to the late Mr.V.N.Sivarajah whose services had been unparalleled. It was a persistent request of his to place on record, our perform and achievement in the NEPC and in the Ministries.)

Print Friendly

Categories
Video

Wasanthayak Gena Enna

Wasanthayak Gena Enna

Mawbima Sri Lanka Musical Program.
Video Rating: 3 / 5

Video Rating: 4 / 5

Categories
Foreign Affairs

Sri Lanka: On The Question Of Nationalism

–

prof_Laksiri_fernando

Dr. Laksiri Fernando

Nationalism has been the main guiding ideology of many of the countries in the world in modern times, and even before, whether we like it or not. If nationalism could be replaced completely by liberalism or socialism, or by a combination of both, the world would be a better place to live. But that is not the reality as at present. Both liberalism and socialism have often capitulated to nationalism, and worst of all to ethno nationalism. This is the case in Sri Lanka and elsewhere. But this is not to give up hopes. Sri Lanka or the world at large still has a chance, if civic nationalism could be strengthened and forged without neglecting ethnic identities and equal rights of ethnic communities.

What I mean by civic nationalism is that kind of nationalism which could unite all or greater majority of the citizens of a polity irrespective of ‘race,’ ethnicity, religion or any other such distinction. Any other such distinction can be language, caste or even gender. For this to happen there should be an enlightened creed or policy, enunciated by a strong multiethnic leadership, a party or a movement.

Ethno nationalism in contrast is that nationalism which divides people on racial, ethnic, religious or language lines and invariably strengthens caste or gender discrimination, depending on the country of concern. Most often ethno-nationalism is the product of primordial instincts and affiliations.

Origins of Distinction

The distinction between civic nationalism and ethno nationalism was first made by Hans Kohn in 1940 when he wrote The Idea of Nationalism. One reason to make that distinction was the experience in Germany under Fascism. Kohn was of Jewish origin who had to flee Germany facing ethno nationalist violence and atrocities. As we all know, the German variety of ethno nationalism led to the Second World War that cost more than 15 million human lives and many other disasters.

The emergence of the two types of nationalism was also observed vaguely by Ernest Renan as far back as 1882 when he wrote Qu’est –ce qu’une Nation? (What is a Nation?). The reason again was the distinction between nationalism in France and Germany.

The French Revolution of 1789 is considered to be the mother of modern nationalism.

I use the adjective ‘modern’ to allow the possibility of the existence of some proto types of nationalism in the pre-modern times in the West or the East. However, the phenomenon that we call modern nationalism could hardly exist in pre-modern conditions. An ideology like modern nationalism was not necessary or possible.

The ideology of modern nationalism is supposed to have a ‘vision.’ That vision is to make the national unit and the political unit congruent. The controversy and the conflict, however, have always been on the definition of the national unit (or the nation) and the political unit. In the case of some countries, the achievement of the congruence appeared smooth and easy, but not in all the cases.

Civic nationalism has proved to be quite useful in achieving the vision of national unity (if not congruence) in many countries that have advanced economically, socially and politically. The natural advantage of being socially homogeneous is obviously rare in countries. Only around a dozen of countries might claim for the qualification today. These include the countries like Finland, Norway, Denmark, two Koreas, perhaps Japan and a few of Arabic or Latin American countries. Yet many of them are internally diverse or becoming increasingly multi-ethnic due to increased migration.

When the French Revolution declared the ‘nation to be the base of political sovereignty,’ the idea was to enunciate civic nationalism. The nation was conceived to be the people of all sorts including various minorities. The base of that kind of nationalism or civic nationalism was considered to be ‘the rights of man and the citizen.’ This is equivalent to the conception of today’s human rights. Whatever the distortions that Franceen countered after the revolution, the origins of civic nationalism could be traced to that revolution. It was the same by and large in Britain where civic nationalism prevailed over ethno nationalism.

In contrast, the origin of ethno nationalism was mainly Germany. The two thinkers who advocated ethno nationalism at the onset of the 19th century were Johann Fichte and Johann Herder. According to them, ‘people are eternally divided into nations.’ The ‘proof of this division is the language.’ The meaning that they gave to nation is equivalent to race or ethnicity. The nation is a collectivity. It is like the body. Nationalism is its sole. ‘A state based on ethnicity is the embodiment of both the body and the sole.’ This may sound rational and logical at first glance, but in practice or in essence it is insane and foolish.

While ethno nationalism is an organic theory, civic nationalism is not. Civic nationalism has only a functional or utility value. One is emotional and the other is rational. While ethno nationalism is exclusive, civic nationalism is not. Civic nationalism is inclusive of diversity, pluralism and democracy. While the contrast between the two types of nationalism is considerable, in social reality they may exist side by side in real world conditions. The issue is what the dominant trait in a particular country or society is and what the guiding principles of nationalism are.

Relevance to Sri Lanka

One may question the relevance of the distinction between civic nationalism and ethno nationalism to Sri Lanka. Another may go even further and reject the relevance of foreign or ‘Western notions’ at all to Sri Lanka. Whatever may be the reservations,Sri Lanka’s present predicament is related to these two notions directly and indirectly.

This does not mean that Sri Lanka acquired these two notions one from France or Britain and the other from Germany.France and Germanyare only two examples where these two notions appeared in distinct forms in the Western hemisphere. That is also not completely correct. While civic nationalism was predominant in France, there is evidence of ethno nationalism appearing intermittently undermining civic nationalism at times. This was the case in Germany as well. Before Hitler came to power, there were attempts at forging nationalism on civic grounds under the Weimar Republic(1918-1933). Social Democracy was the main ideology that facilitated civic nationalism in Germany at that time. NM Perera wrote his doctoral thesis on that republic and even appreciated civic nationalism behind its constitution.

The emergence of nationalism is related to modern socio-economic changes. In the process of modernization and nation building or one may say in the course of capitalist development, many countries both in the West and the East have zigzagged between civic nationalism and ethno nationalism.Sri Lanka is no exception. But the question is for how long Sri Lanka could afford to go along in this tortuous path with instability and uncertainty. In the case of Sri Lanka, it is not just a question of instability or uncertainty. Ethno nationalism on both sides has led to nearly 25 years of internal war with at least over 100,000 direct deaths, not to speak much of the other disasters like displacement and human misery.

In the development of national feelings or nationalism, it is somewhat natural for different communities in a multi-ethnic society to first focus on one’s own community in religious, ethnic or language grounds. Therefore, the appearance of religious revivalist movements amongst the Buddhists, the Hindus or the Muslims towards the beginning of the 20th century was quite natural, inevitable or even healthy. This was more so given the colonial circumstances.

One of the main vehicles of nationalism is the media – the print media in the context of the past. One predicament of the print media, however, is the language barrier. According to Benedict Anderson, ‘nation is an imagined community.’ This does not mean that nation is a fiction. But ‘nation’ is formed in a process of imagination or conceptualization. The print media plays a decisive role in this process and most often promotes ethno nationalism instead of civic nationalism. This may be understandable at the beginning. There was nothing particularly wrong in the publication of Sinhala Jathiya on the one side of the fence, and Hindu Organ on the other side of the same, at the beginning of the nationalist movement in the country.

Likewise, the formation of the Tamil Maha Sabhas or the Sinhala Maha Sabhas was understandable in the interim. But the failure of the Ceylon National Congress to be an overarching national organization could not be easily forgiven. At the beginning of the nationalist movement in Sri Lanka, then called Ceylon, there were a plethora of organizations based not only on ethnicity and religion but also on caste and region. All must have been inevitable given the context. But the failure was to forge a national organization similar to the Indian National Congress (INC) which could unite people and direct the country for independence. Even in India there were failings on the part of the INC.

There is nothing wrong in ordinary people having ethnic feelings in a multi-cultural society. But at least the leaders should be able to transcend them. Otherwise they are not proper leaders. The building of civic nationalism does not mean the eradication or suppression of all ethnic or religious affiliation or feelings. It means the transcending parochial or narrow ethnic or religious feelings for the greater good of all communities. Civic nationalism does recognize the importance of ethnic identity of the majority or the minorities, but on an equal basis. But there is no possibility of recognizing one or one against the other.

Sri Lanka has been lucky to achieve independence in one piece in 1948. This also shows the existence of some form of civic nationalism towards independence. The failure of the country, however, was its inability to continue and strengthen this path and the blame should go to the main two political parties, the SLFP and the UNP. Hans Kohn has opted to give an explanation on why ethno nationalism predominates over civic nationalism, if it does. His explanation is on class or economic lines linking the strength of civic nationalism to the existence of a strong bourgeoisie or a business class, and in contrast ethno nationalism to a weak bourgeoisie. This may have some relevance even in the case of Sri Lanka.

But in Sri Lanka one may find many other additional reasons such as the pre-modern social influences, distortions in the democratic system or the ‘dark side of it,’ or divide and rule policy of colonialism, to mention only a few. There is no question that the country also faced a vortex of problems at independence, some deriving from the colonial heritage. The issues of citizenship, official language, further decolonization and the need of an endogenous constitution were some of them. In addition was the question of how to divide the ‘small cake’ that we inherited.

While all these could have been resolved on civic nationalist lines strengthening unity, mutual understanding, equity and fair play, the leaders unfortunately opted to utilize ethno nationalism and its partial criteria to device public policy in post-independence Sri Lanka.

The blame should go not only to the parties of the majority community but also to the parties of the minority communities. There was considerable reluctance on the part of the Tamil leaders to cooperate on national policy and take mutual responsibility on national issues. Rights were claimed but there was no proper readiness to take responsibility. This was the predicament of ethno nationalism.

Some Conclusions

There is no meaning of arguing who started ethno nationalism first or who should be blamed most. There is no possibility to say one type of ethno nationalism is better than the other. All types of ethno nationalism are detrimental to national or human progress. The only exception can be the fact that numerically minority communities do have disadvantages than a majority community in general because of the numbers and political power. This has to be recognized.

The question, however, is how to forge civic nationalism in the future while recognizing ethnic identities and their separate interests which are not detrimental to national unity. There is no possibility of de-ethnicising people whether they belong to the majority community or minority communities. There is no need for that either.

Civic nationalism is the overarching glue for national unity of any country. Civic nationalism is compatible with internationalism or other civic nationalisms. Civic nationalism cannot be forged instantly, but some of the main elements are already in existence in our society. Many of them are available in (1) all four religious teachings (2) principles of liberalism and socialism and (3) discourse of human rights and responsibilities.

This may appear civic nationalism to be eclectic, but the issue is to select the necessary principles from a host of practically available sources. The most important might be to forge possible unity, solidarity and cooperation among the leaders of all communities to stand above ethno nationalism and to seek solutions on the lines and in strengthening civic nationalism. This is equally important to our discussions on restructuring of the state or constitution on the lines of devolution or federalism.

Print Friendly

Categories
Foreign Affairs

Feasible Part Of The Senior Sri Lankans In Resurrecting Democracy And Justice

–

prof_Laksiri_fernando

Dr. Laksiri Fernando

Seniors in different societies play different roles. Some years back when I first came across the name (Japan) Silver Volunteers (JSV), I wondered which ‘Silva’ had founded that organization in Japan. No, I was mistaken hearing the indistinct pronunciation. It was not Silva but Silver to mean, in our parlance, ‘grey haired’ generation. These JSV people even go overseas for voluntary work and had come to Sri Lanka as well. This generation in Japan exceeds 20 per cent of the population. In Sri Lanka this group is reaching 10 per cent, to mean the generation of over 60s.

What I am trying to say does not necessarily depend on the size of the group, but their experience, knowledge and unique capacity as seniors. In Australia, National Seniors Australia is a large non-profit making organization working for the welfare and recreation of the seniors. I am not even thinking of that kind of an organization. In Belgium, some seniors are running a hidden-camera TV comedy called ‘Benidorm Bastards’ which is of course humorous and also critical of hypocrisy in society. During the Vietnam War some seniors in the US took to the streets and protested alongside the young against that despicable war. In recent times, again the American seniors are voicing their protest against the insufficient Medicare system among other issues.

There were few senior citizens’ organizations in Sri Lanka few years back but except for one or two, others were not involved in social or political issues. Seniors today are also a sector most hit by the current inflation, financial scams, electricity rate hike without any direct concessions given on the part of the government, unlike in many other countries under similar circumstances. They are a sector most neglected.

However, more than the role of such organizations or such issues, what I am proposing here is a role for the seniors who were prominent in public life in the past, either in the public or the private sector as administrators, professionals, academics or even politicians, in defending the country’s diminishing international profile by fighting against violence, corruption and communalism and standing for democracy and justice. This would be a great service for defending the country’s deteriorating democracy, human rights and justice and fairness to all individuals and communities. If someone asks me if I am referring to the elite, yes, I am referring to them without neglecting some of the seniors coming from the working class or the trade union movement.

Seniors undoubtedly can play a major role in resurrecting democracy and on the issues of justice. They were born before or just after the independence (1948) in an atmosphere of much hope and promise for the country’s progress and development. They have experienced the best traditions of this country either in liberal or left politics within all communities; the Sinhalese, the Tamils and the Muslims. They entertained differences of opinion, at times heated ones, and knew how to resolve them through dialogue and negotiations. They have had much exposure to the international trends during the Vietnam War, the student’s movements in the 1960s, the collapse of communism and debates on colonialism or the non-aligned movement. Their views by and large are not tainted by narrow East West conflict, nationalism or completely self-centred ethnic or religious interests while conscious about justice in all these issues and areas. They are not narrow nationalist but may be enlightened patriots. They are in essence an enlightened generation although at times had to serve the country or different regimes almost suppressing their genuine views or true conscience some being public servants or judicial officers.

At retirement and without other obligations, they are now free from most of these encumbrances except what they choose voluntarily. In essence they are free. They also may be largely free from family obligations or worries on financial matters except perhaps on health. This is their strength. They can be brave. They can be quite a ‘nuisance’ to a tyrannical regime which is the case in Sri Lanka today. Becoming at least a ‘nuisance’ is a profound non-violent method of struggle.

I have seen some of them writing to this forum as well as to others on public issues of national importance expressing their genuine and frank opinions. Although they have not expressed the same opinion, they have aired their opposition to the three main scourges of this country; violence, corruption and communalism. There are other issues that they have touched upon such as inter-communal justice or injustice. Some of these senior writers are: Rajasingham Narendran, RMB Senanayake, Latheef Farook, Savitri Goonesekere, Jayantha Dhanapala, Austin Fernando, S Sivathasan, CV Wigneswaran, SL Gunasekera, Chandra Jayaratne, Lal Wijenayake and Charitha Ratwatte to mention a few but not in a particular order. I have mentioned their names without their titles. There are others who have always been vocal like Basil Fernando or Jehan Perera perhaps among the seniors, and others who are young that I don’t intend to mention.

My main concern however would be about many others who could make a definitive contribution if they express their views or determination. They should organize. I beg to mention few names with their indulgence. Some of these are Bradman Weerakoon, Seelan Kadirgamar, Kumari Jayawardena, Laksiri Jayasuriya, Godfrey Gunatilleke, Kusumsiri Balapatabendi, Ranjith Amerasinghe, Lloyd Fernando, Chandrasena Maliyadda and KHJ Wijayadasa. I mention KHJ Wijayadasa with some gratification as he was one of my teachers who taught briefly at St Sebastian’s College, Moratuwa, but first inspired me to learn beyond a textbook. They and many others particularly from the Tamil and Muslim communities could play an important role in collectively inspiring the younger generations to fight for democracy and social justice and particularly against corruption, violence and communalism in society. I should also mention another name and that is former President Chandrika Kumaratunga whose contribution to a collective of seniors would be immensely useful.

I have also noticed many commentators to this forum in pseudonyms but appear to be seniors judging from the rapid ‘intrusions’ that they make. I am not referring to the few ‘regime defenders’ but to others who can come in their real names as much as possible and make a collective contribution. Alter all seniors have nothing much to lose, except perhaps their ‘self-inflicted chains.’ I am not proposing anything adventurous but to become an ‘intellectual nuisance’ to the regime and its acolytes. They all do not need to write, but they can get together and write petitions or statements and perhaps gather and mark their protests on issues relevant to democracy and human rights or holding a placard or poster. They can become a bigger nuisance that way. The government would not dare to do anything to the respected seniors, hopefully.

The strength of the seniors is also shown by the LLRC Report. If not for their vast experience, empathy for genuine human grievances, enlightened and democratic values the Report could not have received the national and international acclamation. Those commission members are an example for the others. Seniors should refuse any service to this brutal and tyrannical regime. Even if they have any ‘duty to perform’ it should be in the independent spirit like demonstrated by the LLRC. This regime should be starved of all intellectual support from the academia, public servants or professionals. It should be starved to extinction.

Let me finish this article with this story. People of Geneva every year celebrate a festival called L’Escalade in mid-December. It is about a victory over the invasion of the army of Savoy to subjugate Geneva in 1602. There are many versions to the story or the festival. It is popularly said however that when the hostile army invaded the city, the seniors first asked the youth to withdraw to the jungle for safety. When the troops entered the city they were happy because only the seniors were to be seen with women. Then they started celebrating the victory. Women in the meanwhile were cooking a large cauldron of soup. The seniors created nuisance by cracking jokes and ridiculing the troops. With the help of the seniors, the women then poured boiling soup over the celebrating troops. They were confused and disoriented. Then the city youth came and chased away the invaders. There were no soldiers in Geneva, but free men and women. This shows the power of the seniors and of course women which I forgot to specially mention in the article being a man perhaps.

Print Friendly

Categories
Video

Mawbima FT .mpg (C2012 Kavinda D Herath)

Mawbima FT .mpg (C2012 Kavinda D Herath)

සිංහලෙන් බිස්නස් බදාදාට මව්බිම FT.
Video Rating: / 5

Categories
Video

Lak Polowa Tharam

Mawbima Sri Lanka Musical Program.

Categories
Foreign Affairs

The Azad Salley Affair

–

Dayan Jayatilleka &#8211 Colombo Telegraph

Dr Dayan Jayatilleka

If Azad Salley is a terrorist in the producing, a terrorist who has to be pre-empted by recourse to detention below the Prevention of Terrorism Act, or a promoter of fanatical, fundamentalist ethno-religious hatred, he comes with the strangest of profiles.

Far from becoming born into and raised in anything like a backward, fundamentalist, religiously fanatical background, his father was a Communist (as comrade DEW Gunasekara could confirm) who later became a Maoist (or ‘Marxist-Leninist’). ‘Communist Salley’ as he was recognized, didn’t appear to have an ethno-religious bone in his physique.

Azad’s father wasn’t only a communist, he was a journalist and he wasn’t a journalist for a Saudi fundamentalist Wahhabi newssheet. He was a long time employee of Reuters. I was introduced to the slim, be-spectacled ‘Communist Salley’ by Mervyn de Silva, my father, at the tele-printer at the Reuters office.

My father had also introduced me to George Rajapaksa, his classmate and Cabinet Minister of the Sirimavo Bandaranaike administration, at the latter’s residence down Flower Road. George Rajapaksa was of course the uncle of President Mahinda Rajapaksa and his brothers.

It is a tale so redolent of Sri Lanka’s ironic, typically absurdist trajectory and travails, that the son of one particular of these (leftwing) personalities introduced to me by my father, has been detained beneath the administration of the nephew of one more albeit far better known (progressive) personality, doubtless by yet another nephew of that personality.

When Azad and I ran into every other, it was at former Mayor Sirisena Cooray’s property. Azad was a vibrant, jocular, spirited young UNP politician who attended every single Premadasa commemoration that I was at (the last being 1999). We lost track of each and every other since, but I was not surprised that he had joined Mahinda Rajapaksa. I was even much less shocked to hear that he had debated the BBS spokesperson on television in Sinhala, and from what I gathered, got the much better of the polemical exchange.

Of course Azad is one thing of a firebrand, just as Mahinda Rajapaksa, Vasudeva Nanayakkara, Dinesh Gunawardena and Mavai Senadirajah were at the exact same age (and stage of their politics). His rhetoric was definitely no more militant than that of Cabinet Ministers Wimal Weerawansa and Champika Ranawaka.

Azad did punch back rhetorically when Islamophobia was lately unleashed in our public domain. He was a spirited young man and may have felt compelled to speak out by the conspicuous silence and pusillanimity of much more established Muslim politicians. By no means has the absence of Ashraff been felt far more acutely. Salley may possibly also have spotted a political opening. Because when is that a crime?

If Azad had to be arrested for incitement, what of the far much more explicitly hostile, antagonistic and hateful speech at public rallies and street agitations by allegedly Buddhist organisations, all of which have gone international on YouTube? Who is investigating the leaflets bearing violent , threatening graphics of swords and leaping swordsmen, and which advertise events explicitly as ‘rebellions’ or ‘uprisings’?

Surely, even-handedness needs a crackdown on fundamentalist incitement of a majoritarian assortment, just as on those emanating from minority sources? In the absence of such balance, even-handedness and organic justice, what does the arrest of Azad Salley and the circumstances of his detention make this government and far more importantly the Sri Lankan state look like in the eyes of the globe?

Was Azad arrested because he dared to speak back, to debate? Is it that he was an uppity nigger who needed to be taught a lesson an articulate and upfront young Muslim who had to be locked up as an instance to the minorities and as a sacrifice at the altar of Sinhala supremacism a sop to a Sinhala Cerberus?

If I were a human rights activist or diplomat campaigning in Geneva on Sri Lanka, the arrest of Azad Salley would make my day. Conversely, if I were nonetheless the Sri Lankan Ambassador/Permanent Representative to the UN in Geneva, I would face an acute diplomatic and moral-ethical difficulty.

Of the 13 member states that voted for us in Geneva this year, 7 were from the OIC. It was the Muslim (perhaps I should say ‘halal’) Bala Sena that saved Sri Lanka, the Sinhalese and the Sinhalese Buddhists from a humiliating defeat in Geneva this time. We would have been down to six votes with no that assistance fewer than the votes obtained by Syria at the UNHRC, and even Libya prior to the intervention. Whilst it voted in our favour, the OIC has also created a demarche in Jeddah about anti-Muslim coercion and threats in Sri Lanka, even though the OIC Ambassadors based in Colombo have met the President. How will the OIC vote go in March 2014?

So, here, in the meanwhile, is Salley, a mainstream politician, a former Deputy Mayor of Colombo, a man whose photograph with President Rajapaksa shows excellent mutual cordiality and warmth, who has been detained beneath the Prevention of Terrorism Act, without a single weapon or bullet found anywhere near him or a solitary act of violence becoming related with him.

The Prevention of Terrorism Act is meant precisely for what it says: the prevention precisely of terrorism. Was Azad Salley a founder, leader, member, supporter or sympathizer of an armed terrorist group? There are no unarmed terrorist groups, it have to be stated. If they are unarmed, they are not or not yet, terrorist. Was he verifiably planning to organize one particular? If so which, when and where?

Has any act of violence resulted from something that Azad Salley has stated or done? If so which, what, when and where?

If any offense has been committed by Salley, why has it not been placed in the public domain? Why is it shrouded in secrecy? Why has Salley not been charged beneath the standard laws of the land? Why has he not been granted unfettered access to counsel, family and visitors?

If this is the therapy meted out in peacetime to an unarmed electoral politician, what might have happened in Welikada? What should have occurred in wartime to numerous other people? What may possibly be taking place now, outdoors of Colombo, in the former conflict zones, to Tamils?

These are the questions that would logically happen to any person and could be legitimately raised in Geneva and elsewhere.

Let us assume that Azad Salley produced some imprudent, even intemperate remarks to a publication and even an audience of activists, in Chennai. The periodical in query, Junior Vikatan, it have to be noted, is edited by Cho Ramaswamy, a courageous lonely crusader against the Tigers considering that the 1980s. Neither he nor the journal can be remotely characterised as subversive or secessionist. Something can be lost in translation even though.

No matter. What ever Azad may possibly have said, it could have been countered by correct revelation in the mass media, and subsequent critique and open debate. An notion, nevertheless erroneous or indefensible, have to and can only be countered by one more concept, not by arrest and detention for 90 days. That is if you are committed to standard democratic values and practices though.

If nonetheless, a government or a state chooses to use the strongest legislation in its armoury to punish the expression or exchange of suggestions, even so erroneous, that government or state runs the risk of revealing itself or obtaining itself depicted by critics, as undemocratic and authoritarian. As a result it is the repressive action of the regime rather than anything that Azad Salley might have stated that brings discredit to Sri Lanka and offers ammunition to those who seek international investigation.

Does the detention of Azad Salley assist avoid terrorism or does it contribute to the opposite outcome of radicalisation?

The answer to that query lies in our knowledge as a society. In 1972, a couple of dozen young Tamils were detained due to the fact they had hoisted black flags in protest against the promulgation of the Republication Constitution, ignoring the written entreaties of the Tamil parliamentary political leadership headed by SJV Chelvanayakam. These young males had not engaged in any violent activities. They were held in detention for 5 years.

At the time of their arrest there was no armed movement in Jaffna. By the time of their release in 1977, the Tigers had commenced armed operations, whilst the EROS/GUES had been formed in London and obtained weapons coaching in Lebanon. Those in doubt may possibly check with Karuna, KP, Suresh, Siddarthan and Douglas.

It was certainly not these in detention who initiated this armed movement, since they couldn’t even though behind bars. Nonetheless, their quite presence behind bars for non-violent activism mightily strengthened the argument of these shadowy figures like the teenaged Velupillai Prabhakaran, that there was no space for and no point in something but armed actions.

As a result, the detention by the state of unarmed political activists in no way acted as a deterrent to armed violence and terrorism, but truly radicalized the tactics and later the strategy itself of the politics of the Tamil minority.

What is the signal that Azad’s therapy sends out to the disaffected youth and the shadowy groups that may possibly exist in the Eastern province? As with Tamils, so also probably with Muslims, but is that the insidious intent?

Print Friendly

Categories
Video

බඹරපති සොයා ‘මව්බිම’ ගිය ගමන

ශ්‍රී ලංකා-එංගලන්ත ක්‍රිකට් තරගෙදි එදා අස්ගිරිය පිට්ටනියට බඹරු එව්වෙ මමයි කතාව – අනුර බණ්ඩාර රාජගුරු කැමරාකරණය සහ සංස්කරණය – අශාන් නේරංග පරණහේවා http://www.m…

Categories
General

Dawood aide probed for LTTE hyperlinks

Mirza Mohiddin Baig was arrested in Colombo last year
Mumbai’s Anti Terrorism Squad is questioning a essential member of Dawood Ibrahim gang for alleged links with the banned outfit Liberation Tigers of Tamil Eelam (LTTE) to provide arms for terror activities in India.

ATS has sought a fresh remand for D-Business best lieutenant Mirza Mohiddin Baig, at present beneath Crime Branch’s custody, to query him in connection with terror links in the country.

Additional Director General of Police, Rakesh Maria, has confirmed to MiD DAY that Baig is becoming interrogated for terror links in India. He refused to give further details.

Baig, who was on the Interpol’s wanted list, had been arrested in Colombo on May possibly eight, 2009, following a long stint in Sri Lanka, and deported to India. The police had recovered 3 pistols and 18 live rounds from him.

Because then, the gangster had been in judicial custody until final week when the Crime Branch took more than, soon after his name cropped up once more after intelligence reports indicate that D-Business is procuring arms and ammunition from the remaining members of LTTE for operations in the nation.

Investigations by ATS and the Crime Branch give evidence that D-gang members have allied with the Pakistani Lashkar-e-Taiba for spreading terror in the country. Reports indicate that beneath the ‘Karachi Project’, terrorist organisations have been utilizing Dawood’s network in India for logistic support.

A few hundred of the LTTE core cadre have gone underground with massive quantities of arms and deadly explosive RDX following the Sri Lankan army stormed their bastion killing their leader V Prabhakaran last year.

Baig was arrested quickly soon after the operations.

Sources informed that Pakistani Inter-Service Intelligence operatives have covertly educated and armed members of LTTE to carry out attacks in India. Even far more so right after the Indian Peace Keeping Force was deployed in the Island because late 1980s.

Reports indicate that LTTE have also been selling sophisticated arms and explosives to the Maoist factions across the nation.

Baig’s questioning assumes significance in light of reports that LTTE is arranging to target the country’s Prime Minister and House Minister.

Police sources said that Baig could also be questioned for the alleged involvement of D-Firm, directly or indirectly, in the Varanasi bomb blast earlier this month.

Backgrounder

Baig climbed up the mafia ranks following he was operating illegal ISD facilities. Dawood’s second-in-command, Chhota Shakeel, soon created him the nodal person in Mumbai.
The gangster from Kortula in Karim Nagar district in Andhra Pradesh was assigned the task to deliver arms to D-Firm shooters in Mumbai, before he was arrested by the Crime Branch’s Criminal Intelligence Unit.

An AK-47 rifle and four imported revolvers were recovered from Baig for the duration of the raid on his hideout in 2000.

The gangster had then confessed of possessing links with gun suppliers in Bangkok, Nepal, Pakistan and Sri Lanka, a former Crime Branch officer mentioned. Baig soon jumped bail and escaped to Dubai and later surfaced in Colombo.

Rashid Malbari, an additional ace shooter in Dawood’s gang, was carrying out underworld operations from Sri Lanka.
&gt&gt Complete Story

Categories
Foreign Affairs

A Rejoinder To Hoole: Tamil Hinduism And Arumuka Navalar

–

I respond to the three opinion pieces of Samuel Ratnajeevan Herbert Hoole namely (i) “Arumuka Navalar: Fake Images and Histories” published in the Colombo Telegraph on March 30, 2013; (ii) “The Jaffna Version of the Tamil Bible: By Peter Percival or Arumuka Navalar” published in the Colombo Telegraph on April 5, 2013; and (iii) “Heritage Histories: What They Are and How They Operate Through Jaffna” published in the Colombo Telegraph on April 6, 2013.

220px-Shiva_as_the_Lord_of_Dance_LACMA_edit

Mr. Hoole asserts that Arumuka Navalar was built up by “ill-educated” “Tamil Saivite extremists” and that everything about Navalar was “fake” be it “his portrait, caste and name, and perhaps religion..”. He alleges that Navalar, a “high school dropout”, had ‘tiny ears and a big forehead on a huge head, thin hands and legs, strong facial hair, and huge body without any strength”. Hoole explains that Navalar was unable ‘to complete high school after 6 years in Tamil school and 13 years under Percival”. He adds that Navalar had a multitude of names each spelt differently and that he was but an “unpaid” “menial assistant” to the missionary Percival!

Hoole similarly claims that the Tamils “were Buddhist and Jain before Saivism took root after the seventh century AD”. He adds that 8,000 Jains who refused to convert to Saivite Hinduism were impaled in the 7th century. He asserts “that many Hindu temples today were once Buddhist and Jain”, agreeing with a Sinhala Buddhist nationalism that is eager to plant Buddha statues in places of old Hindu worship in Sri Lanka. He ends by asserting that “Christians live in fear – living oppressed and as the the oppressed’.

I will be brief as I respond. In the interests of brevity, I will focus on just two subjects i.e. (i) the roots of Tamil Hindu tradition prior to the period of Jain and Buddhist literary influence; and (ii) Arumuka Navalar. Hoole needs to verify his information. His is a highly selective and wishful narrative with numerous errors. Little of what Hoole says is credible. Its time to set the record straight in the interests of a more nuanced interpretation.

Hinduism, Jainism and Buddhism in early Tamil history

If one were to appraise the religious character of early Tamil society, one will need to refer to the earliest specimens of Tamil literature that exist today i.e. the Sangam-era work. The Sangam works consist of two literary compendia namely the Ettutogai or Eight Anthologies and the Pattu Paatu or 10 songs. Both are dated to between the 1st and 3rd centuries of the Common Era (CE). It is also important to cite the earliest Tamil grammar in existence today i.e the Tol-kaapiyam. The latter text is usually dated to the early centuries CE. There is an academic debate on the internal consistency and date of the Tol-kaapiyam.

The Sangam compendia I refer to excludes the 18 later works or the Pathinen-keezh-kannaku nool which subsumes the Silapadikaram, the Manimekalai, the Tirukural and other later texts. Those are post-Sangam works.

If one were to explore the Sangam-era, one finds a bardic tradition interspersed with references to the veneration of the Hindu gods Seyon or Murukan, Maayon or Vishnu, Venthan or Indra, Korravai or Durga and Varuna. These were the patron deities of the Tamil land. Seyon or Murukan was the benefactor of the hill tribes while Venthan or Indra was the God of Rain and the protector of the fertile agricultural tracts. Varuna, the God of the Sea, was the guardian of the maritime tracts and all those whose livelihood depended on the sea. Korravai or Durga was the patron of the fierce tribes of the arid tracts. Maayon or Vishnu, also known as the lotus-eyed or Taamarai Kannanaar, protected the herdsmen. The Sangam literature refers to the mighty womb of Korravai that gave birth to Seyyon. There are allusions to the three-eyed God, Siva.

There are references to the Brahmins who tended the sacred fire and studied the four Vedas or Naan Marai. Several Brahmins contributed to the corpus of early Sangam literature. This included Kapilar, Uruttira-kannanaar, Nakeerar, Paalai Kauthamanaar and Perum Kausikanaar to mention just a few. There were several others. Several of the Chera, Chola and Pandya monarchs performed the Vedic sacrifice as documented in the Sangam corpus. The practice of suttee existed. This inheritance is what we today call Tamil Hinduism. The literary allusions to the Jains and Buddhists were far fewer in the Sangam-era.

The pottery and stone inscriptions in Tamil Brahmi dated to the decades before the dawn of the common era offer insights as well. The potsherd inscriptions linked to a megalithic culture contain references to Murukan while the few early rock inscriptions document individual donations to itinerant Jain monks.

The more copious literary record that has survived to date reflects a Hindu folk idiom linked to the rural populace, chieftains and the priesthood while the rock inscriptions suggest individual traders sponsoring Jainism. Buddhism in that early era was numerically less significant. Hoole’s point that Hinduism influenced the Tamil land only in the 7th century is therefore false.

Buddhism emerged in a significant manner in the Tamil land with the later Kalabhras. The Kalabhra dynasty had invaded and ruled Tamil Nadu between the 4th and the 6th centuries CE. Inscriptional and literary evidence indicates that the Chola, Chera and Pandya kings were ruthlessly suppressed. The Kalabhras patronized Buddhism and used Prakrit. Buddhism remained an urban phenomenon. Most Tamil Buddhist monks of this period chose to write in Pali, not Tamil. This included Buddhadatta Thera from Uragapura (Uraiyur) and Dhammapala Thera from Tambarattha (Tirunelveli) who traveled to Sri Lanka to translate the proto-Sinhalese language commentaries into Pali. The celebrated Buddhist commentator Buddhaghosha lived for a while in Madhura-sutta-pattana (Madurai) en route to Sri Lanka to study the proto-Sinhalese texts. Hoole’s contention that Sinhalese literature is a 9th century phenomenon linked to the suppression of Buddhism in the Tamil land is therefore flawed!

The Buddhist zeal of the Kalabhras triggered a home-grown Saivite and Vaishnava revival in the 6th century. This in turn saw the eclipse of Pali scholarship in the Tamil land and a renewed pride in the Tamil language.

Buddhism however continued in urban Tamil Nadu until the 14th century. The Culavamsa describes Sinhalese kings inviting Tamil monks from South India to visit Sri Lanka between the 12th and 14th centuries CE. The Tamil grammar, the Vira-choliyam, was authored by a Buddhist in the heyday of Chola rule in the 10th century CE. The Saivite Hindu Cholas sponsored this Buddhist author. Meanwhile, the Jain center of Sittanavaasal continued to flourish between the 7th and 9th centuries. Saivite Hinduism did not annihilate Buddhism or of Jainism in 7th century Tamil Nadu as Hoole writes. The Buddhist presence in Tamil Nadu ended with the establishment of the Madurai Sultanate in the early 14th century. Tamil Jainism continues to exist to this day.

Hoole highlights the alleged impalement of 8,000 Jains in 7th century Tamil Nadu and cites Nambi Aandaar Nambi, an early medieval Saivite scholar, in support of his claim. This was a literary allusion with no independent evidence. The Chalukyas and Rashtrakutas ruled in neighboring Karnataka. Several of the near contemporary Chalukya and Rashtrakuta monarchs, not to mention the Pallava kings in Tamil Nadu were Jain. There is no corroborating Jain literary or inscriptional evidence of any such impalement. The inquisition was a Christian instrument of persecution, not Hindu.

Hoole is likewise dishonest in selectively quoting Nilakanta Sasti’s History of South India to extrapolate that Buddhist and Jain temples were converted into Hindu places of worship ignoring the extensive evidence provided by Professor Sastri on the Brahmanic and Vaishnava presence in the earliest period of Tamil history.

In conclusion, what we now designate as Hinduism was pre-eminent in the earliest years of recorded Tamil history. The Jains did extensively contribute to Tamil literature at a subsequent date. To argue that we were Jains and Buddhists before we became Hindu is simply incorrect.

Arumuka Navalar

Let me now turn to the subject of Arumuka Navalar. Whether Navalar had any input in the translation of the Bible into Tamil, how he looked, how he spelt his Tamil name in English in a era where such spelling had not been standardized and where births and marriages were unregistered, what caste he belonged to and whether his father was baptized is irrelevant to his legacy as a pioneer who recognized the importance of the media, print technology and western education to the dissemination of Tamil Hindu learning.

Mr. Hoole has had a 15 to 20 year track record of attacking Hinduism and individuals linked to the Hindu revival in Sri Lanka. I had rebutted an earlier article of his dated May 14, 2010 where he had attacked Arumuka Navalar and Sir Ponnambalam Ramanathan. “In Defense of the Sri Lankan Hindu of Yesteryear: Arumuka Navalar and Sir Ponnambalam Ramanathan” was published in the Sri Lanka Guardian on May 20, 2010 and in the HaindavaKeralam and LankaWeb. What I stated there still holds. Let me repeat what I said there rather than reinvent the wheel.

One needs to revert to primary sources if one is to accurately describe Arumuka Navalar. Navalar lived between 1822 and 1877 CE. His works include the ‘Prabandha Thirattu’, ‘Saiva Thooshana Parihaaram’, ‘the Prohibition of Killing’, and his classic deconstruction of the Bible. These texts help one to understand him better.

One discovers herein an astonishing man who grasped the imperative to establish Hindu primary and secondary schools in the 19th century, modernize and broadbase Hindu education, use simple Tamil prose to disseminate Saivite Hindu doctrine and leverage the printing press to republish the Tamil classics and Saivite Hindu scripture. Navalar made it a point to study Christianity to more effectively combat the white missionary enterprise. Navalar worked in Jaffna and Tamil Nadu. He established schools in Jaffna and in South India of which the Saiva Prakasa Vidyalayam was the first. Arumuka Navalar’s emphasis on a modern Hindu education in Sri Lanka was the prelude to the later Hindu Board of Education in Sri Lanka.

He was the first person to avail of the modern printing press to publish rare Tamil classics in the mid-1800s anticipating the subsequent seminal work of U.V. Swaminatha Iyer and the other Sri Lankan Tamil Hindu stalwart C.W. Thamotherampillai.Navalar established a printing press in Sri Lanka and in Tamil Nadu. The one in Jaffna was called the Vidyanubalana Yantra Sala. Professor Dennis Hudson of the State University of New York has chronicled Navalar’s use of the printing press on both sides of the Palk Straits in the 19th century. Navalar published 97 Tamil language documents. He published rare works of Tamil grammar, literature, liturgy and religion that were previously unavailable in print. For instance, the first ever Sangam text that saw the light of print was the Tiru-murukaatru-padai of the Pattu Paatu. Navalar brought this out in 1851.

Noted Czech scholar of Tamil, Kamil Zvelebil, demonstrated that Navalar was the first author to use modern Tamil prose in a manner understandable to the layperson. Professor Meenakshisundaram echoed this view when he reiterated that Navalar was the first to use simplified and unadorned lay Tamil. He had adopted a highly effective and unadorned preaching style borrowed from the missionaries that consisted of five steps to quote Hoole i.e. (i) preface; (ii) exposition; (iii) doctrinal analysis; (iv) applying the interpretation; and (v) conclusion. So yes, Navalar made stellar contributions to Hinduism, the Tamil language, Tamil prose and Sri Lankan Tamil identity.

The Hindu revival preceded the Buddhist revival in Sri Lanka by a full generation. As Bishop Kulendran of the Church of South India in Jaffna conceded, it was Navalar’s Saivite Hindu revival that stemmed the conversions to Christianity in northern Sri Lanka in the 19th century. It was Navalar likewise who first articulated in modern times that the Sri Lankan Tamil identity was parallel to and not the same as the South Indian Tamil identity.

Navalar, like almost all in the mid-1800s, suffered from caste prejudice. The 1800s was an unenlightened age where the Christian missionaries in India and Ceylon exemplified a deep religious bigotry, the Sri Lankan Tamils exemplified a hateful caste prejudice while the Europeans were busy enslaving or exterminating the Black population in America, Australia and South Africa often in the name of Christianity. Navalar can not be absolved on the issue of caste. This said, a critical interpretation of history forces one to acknowledge his other accomplishments.

Bibliography

(i) K.A. Nilakanta Sastri, A History of South India: From Prehistoric Times to the Fall of Vijayanagar, Oxford University Press, 1955;
(ii) V.R. Ramachandra Dikshitar, Studies in Tamil Language and History, University of Madras, 1936;
(iii) Vaiyapuri Pillai, History of Tamil Language and Literature, Chennai, 1956;
(iv) George Hart, The poems of ancient Tamil, their milieu and their Sanskrit counterparts, 1975 (University of California, Berkeley);
(v) Takanobu Takahashi, Tamil love poetry and poetics, 1995;
(vi) Kamil Zvelebil, The Smile of Murukan on Tamil literature of South India, 1973; and
(vi) V.S. Rajam, A comparative study of two ancient Indian grammatical traditions: The Tolkapiyam compared with Sanskrit Rk-pratisakhya, Taittriya-pratisakhya, Apisal siksa, and the Astadhyayi, University of Pennsylvania, 1981.

Print Friendly