සිංහලෙන් බිස්නස් බදාදාට මව්බිම FT.
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සිංහලෙන් බිස්නස් බදාදාට මව්බිම FT.
සිංහලෙන් බිස්නස් බදාදාට මව්බිම FT.
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Mawbima Sri Lanka Musical Program.
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?
ශ්රී ලංකා-එංගලන්ත ක්රිකට් තරගෙදි එදා අස්ගිරිය පිට්ටනියට බඹරු එව්වෙ මමයි කතාව – අනුර බණ්ඩාර රාජගුරු කැමරාකරණය සහ සංස්කරණය – අශාන් නේරංග පරණහේවා http://www.m…
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.
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.
>> Complete Story
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.
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.
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.
(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.
By Jayantha Kovilagodage
Sri Lanka onion prices to rise after Indian export ban
Dec 21, 2010 (LBO) – Prices of onions and leeks in Sri Lanka could rise after India’s decision to suspend exports of onions, a trade official said.
Pettah Wholesale Traders’ Association vice chairman Nihal Seneviratne said 90 percent of Sri Lanka’s onion requirement is imported from India and imports from other origins would be more costly.
India on Monday suspended exports of onions, a key food staple, after prices of the vegetable soared, adding to the government’s inflation woes.
Sri Lanka might be forced to import from sources like Pakistan, China, Egypt and the Netherlands, Seneviratne told Vimasuma.com, our sister news website. “Pakistani onions are not as good as Indian onions and they spoil quickly,” he said.
“To ship onions from China takes about a month and requires use of a refrigerated container. Therefore, onion imports from these countries will invariably be more expensive than from India.”
Even if the government reduces a 10-rupee a kilo import tax on onions retail prices cannot be reduced under present conditions, Seneviratne said.
Stocks of onions in the Pettah wholesale market were running low and Indian exporters had even taken back cargoes of onion already loaded on ships, he said.
Prices of onions grown in Sri Lanka’s northern Jaffna peninsula as well as leeks are likely to rise.
Sri Lanka imports 4,000-5,000 tonnes of onions a week from India which supplies about 60 percent of the world requirements of onions.>> Full Story
Artist – Centigadz ft Teesha & Sureni Film – Heart Fm Present by SRS Lanka production. pay a visit to by www.sonysization.lk.
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What a war devastated nation needs most is resource for rebuilding. What Sri Lanka lacked most was the requisite capital. When local resources cannot be fully mobilized recourse is necessary for infusion from abroad. Both strategies have been employed by the present regime. No doubt adding to debt, but permitting of first world expenditure in a third world economy. Public debt of Rs. 2.222 trillion in 2005 has risen to Rs.6.000 trillion in 2012. Year on year increase alone was Rs. 867 billion in 2012. The GDP which grew by Rs. 1.038 trillion in the same year, has the resilience to accommodate this debt.
What the people are peeved about is the uneven spread smacking even of profligacy. What the Tamils cry for is equity in distribution to make amends for past misfortunes. In desperation, they direct their sights to foreign countries and institutions for their initiative and assistance. What they can look forward to from the government is proactive response. Their experience of the Tokyo Pledge of 2003 for Sri Lanka and of Marshall Plan of 1947 for Europe is particularly comforting.
What is most striking about the Marshall Plan (MP) is the speed with which initiatives were taken for the economic reconstruction of Europe after the War. It was considered a prelude to political stability. Both placed together were seen to ensure the health of Europe and as importantly, the economic well-being and growth of the United States. The pace is a contrast to the failure of the Sri Lankan Government even four years after the end of the war. There is not even a thought of it. Launching of a redevelopment programme to get over war devastation was perhaps wished for. As culpable in this lapse are Tamils, failing to press forth the concept of a ‘Marshall Plan’ as an effort at redemption. The idea of political solution now with reconstruction to follow will be realized in the Greek kalens.
The MP was enormous in scope and vast in geographical spread. The amount US spent in three years 1948 to 1951 was$ 12.7 billion. To get the perspective clear, it may be observed that the GDP of US in 1948 was $ 258 billion. In comparison the GDP of 2012 was $ 15.65 trillion. The beneficiaries of MP in Europe were 16 states of which, UK, France, W.Germany, Italy and Netherlands received nearly three-fourths. All five are among the top in the world in state GDP as well as per capita. Timely aid was as important as the volume disbursed. Grants to all 16 countries composed 90% and the balance was loans.
Benefits of the MP did not come easily to the recipient countries. The plan may be said to have originated with Marshall’s speech at Harvard in June 1947. The US was to assist in normalizing economic health in the world. No political stability or peace was assured otherwise. This was the germ of his thinking which was elaborated on. There were however reservations, criticism and even opposition. From conception to delivery to the affected, the path was tortuous. Some had illusions of relegating Germany to a ‘pastoral state’. Statesmanship overwhelmed such ideas. Realization eventually prevailed that when Germany’s industrial capacity remained idle, Europe’s economic recovery can only get delayed. Germany’s economic recovery was deemed central to Europe’s progress. Pragmatism was more compelling than antagonism.
In passing, reference must be made to US grants and loans in Europe amounting to $ 14 billion outside MP. This was between 1945-1947. Britain alone received $ 3.75 billion. Post war Asia too received sizeable aid. Japan, Taiwan, South Korea and Phillipines were principal beneficiaries. In the period 1945 to 1953, grants and loans given by America to the world totaled $ 44.3 billion. This was a huge amount and it had a tremendous impact on the recovery of Europe not to mention the countries of Asia.
There is something very significant to be observed however. Six major powers fully involved in the war, both allied and axis, are now among the topmost economic power houses. Five of them barring US – Germany, Italy, Japan, UK and France – had experienced severe destruction. With a little moistening the seeds have sprouted. There was hardly a spell when they remained dormant. Their inner vitality and entrepreneurial spirit explain. Perhaps their elan vital pushed them to the top even before the war. What is noteworthy is that physical destruction did not cause despondency, but infused a new vigour. Even before the MP went into implementation, they had launched their recovery programmes with their own resources. This is not to discount the very important part that MP played in providing the initial spurt and then maintaining the momentum. Timeliness was of the essence.
Lending a helping hand to lift a prostrate people is all what the concept of ‘Marshall Plan’ is invoked here for. The parallel ceases thereafter. The five nations were able to do so since the nation building process was completed decades earlier. They moved ahead single mindedly as a single polity. The situation in Sri Lanka is distinctly different. The Tamils fought and lost. What they lost in war they cannot gain in peace. If what they want is equality, it is only inequality that we will give. This is the official attitude of the government. Reducing the North East to a ‘pastoral state’ will take the country nowhere.
“Come and see” is the oft thrown challenge. Having seen two there is no appetite for more. The no. of industries in the country is 4,816 in 2012. In the Northern Province-NP- it is 11. The no. grew by 470 in the last 4 years island wide. In the NP it grew by 6. The GDP of the Province is 3.68% of the nation’s. What is seen is enough.
The initiative of the donor community is necessary for a wholesome change. A country cannot prosper when a segment is impoverished. Russia spurned US aid and mulcted East Germany almost to the tune of MP aid. Unified Germany’s mission was to bring East and West to a level of parity. Same ethnicity one would say. If for the benefit of reconciliation and unity ethnicity blindness is called for, embracing it may be compulsive to all.
The Tokyo Pledge of 2003 drawn up with a magnitude of $ 4.5 billion is a little bit of a Marshall Plan. With a tenth implemented and nine-tenth remaining, it is a viable entry point to resume the redevelopment programme. The Needs Assessment Report of 3,400 pages encompassing the North East and the adjoining Provinces is appropriate for an immediate beginning. The Report has identified projects. As funding becomes available, they are picked up, detailed estimates are worked out and projects are implemented. Even as this segment gets under implementation, a Needs Assessment survey can be carried out for the subsequent period up to 2009. Mid – course revisions are practicable.
A future of promise should firstly enable those in governance to see the sentiments of all citizens in objective light. Those thrown aside have to be facilitated to come back to mainstream economic life. Local and foreign resources have to be mobilized and utilized for this purpose.
‘We have already commenced the battle against them in the international sphere and are committed to continue it’. President Rajapaksa said so at the ceremonial passing out parade of Cadet officers at the Sri Lanka Military Academy (SLMA) in Diyatalawa
today (21 Dec).
We are now at a significant phase in the humanitarian operation. Our endeavour is to win hearts and minds after freeing the people and lands from terrorism. The humanitarian operation includes de-mining, resettlement and providing basic requirements among other tasks. All development programmes carried out in the North and East are part of the humanitarian operation, the President stated.
He stressed that this humanitarian operation will not stop until the painful memories of terrorism and all thoughts of separatism are
removed from people’s hearts.
‘You pass out today to contribute to this noble humanitarian operation’, the President told the Cadet officers.
A person does not excel through talent and knowledge alone. Instead, the most important element is the love for one’s country, he pointed out.
‘The government not only lined up the security forces for the humanitarian operation but also organized the people against terrorism.
The government received tremendous support from the people in eliminating terrorism’, he said.
‘The highest tribute to these people is to ensure that terrorism does not raise its ugly head’, he emphasized.>> Full Story