tw news-features

By: Dr.Rajasingham Narendran

‘Liberation’ (Viduthalai in Tamil and Vimukthi in Sinhalese) has come to mean many things to many Tamils of Sri Lanka. What the word means to any individual or a group of people under normal circumstances, will depend on what they need to be liberated from. At the level of an individual, liberation may be sought from ignorance, foolishness, poverty, disease, anger, bigotry, ego, arrogance, karmic cycles of birth and death, etc. The cultural background and religious beliefs, social and economic conditions, and political inclinations (e.g., communist vs. capitalist) will determine the type of liberation being sought by a group of people. The liberation sought can be of a single dimension or multiple dimensions. Within the context of a larger struggle for liberation such as ours, several sub-struggles may take place. There can be simultaneously a struggle by the so-called low castes to be liberated from the oppression of the so-called higher castes, a struggle by women to be liberated from their traditional roles in society and the struggle of the have-nots to be liberated from want. Liberation is a struggle that has to continuously take place within a free people, to overthrow a past that has become a burden (Dreary desert of dead habit- Tagore) and achieve a future that is promising. Liberation is needed to over throw oppression and oppression can be of varying intensities. Only a free people can seek liberation. Slaves will never be able to seek liberation. They have to seek freedom first. To most people living in the trouble prone areas of Sri Lanka, especially for those living in the North-East, the Tamil liberation struggle has come to signify only liberation from life- death.

Freedom (Suthanthiram in Tamil and Nidhas in Sinhala) and liberation are frequently understood to mean the same by many, and this is understandable. However, they are different. A people can have freedom, while not being liberated. But they cannot be liberated, while not having freedom. The differences are subtle but profound. We gained ‘Freedom’ from the British, but subsequently sought to be ‘Liberated’ from the Sinhalese. By extension we were not ‘Free’ during colonial rule and were not ‘Oppressed’; and have been ‘Free’ in the post-independence era, but claim to be ‘Oppressed’. This is rather contradictory. If we did not have freedom during the colonial era, we could not have been without oppression. We have equated the greater material opportunities available to us during the colonial era, with a lack of oppression. We were enticed with economic incentives to learn English, Latin and Greek, and to call the Tamil language teachers, ’Vernacular teachers’. We were ready to become ‘Little Englishmen’ and mimic their ways. We were taught to look down on our language and culture. Our elite were proud they were more fluent and conversant in English than in Tamil. Tamil became a language to be spoken with servants and those below their station in life, for our elite.

However, we prospered as a minority within the country. True, no one let loose thugs and the armed forces on us during the British colonial era and wreaked havoc in our lives. This was because we were an obedient, pliant people basking in the colonial sunlight! We were enjoying the rights of good slaves, because we were obedient, hard working and mendacious! We never challenged their right to rule and enslave us. We were made to become different and what we were not, by various tools the British expertly used. We were the fish the British expertly hooked with attractive bait. However, we were neither free nor liberated. A hooked fish can swim to the limits of the line and may think it is yet swimming. However, the truth is that it is yet hooked and can be hauled out of water any time to die. This situation can also be compared to a gold fish kept in a fish bowl. It is fed once or twice a day. The bowl is cleaned regularly and new water provided. The gold fish looks fat, sleek and healthy. But is it free? Is it not oppressed? Can it go where it wants and eat what it wants? Can it seek a mate it wants? This was our life during the ‘Golden era’ of colonialism, when we think we thrived and prospered. There were limits to what we could do and aspire to. We were not free to seek what we needed. We were set on a particular course that met the needs of the British. We accepted this without protest and mistook it for ultimate bliss.

We did not also use the freedom, independence from the British provided, to seek a new and different future. We wanted the status-quo to continue in all aspects of our lives. We wanted to continue being the fish on the hook or the gold fish in the bowl. We did not know where we wanted to go and did not have the leaders with vision to tell us where we should go. While the rest of Sri Lanka was awakening to new vistas that independence provided and sought to exploit it to their benefit, we were caught in a time warp and craved for a past that was no more. We were not a dynamic community seeking to liberate ourselves from a colonial past and seek a modern future. The colonization schemes, Sinhala only blitz, standardization of marks for admission to the universities, nationalization programs and constitutional experiments of the Sinhala polity were part of the attempts to assert their independence and identity, however mistaken, mischievous, misguided, malicious and short sighted these acts were from a national point of view. The two JVP (Janatha Vimukthi Peramuna- Peoples Liberation Movement) armed revolts were directed at the failures of the ruling establishment. The JVP had a vision different from that of the ruling establishment for Sri Lanka and the Sinhala people. The established system and the nature of politics in Sri Lanka left no room for democratic dissent, discussion and enlightened decision making, even among the Sinhala majority. The JVP revolts although largely founded on reasonable grievances, failed because they were carried out in the wrong way and over stepped acceptable norms. The tactics adopted by the JVP were wrong and not consonant with the cultural and religious ethos of the Sinhala people. Although the Sinhala people were sympathetic to the grievances articulated by the JVP, they did not accept the violent methods used. Hence, these revolts did not resonate with the vast majority of the people. This gave the opportunity for the establishment to mercilessly crush both revolts and continue in the ways it was wont to. The Sri Lankan ruling establishment, dominated by the Sinhalese, has reacted in the same way to the JVP revolts and the Tamil militancy- brutally, short-sightedly, insensitively and unwisely, without any attempt to resolve the underlying causes. The JVP has now re-invented itself as a regular political party in the conventional Sri Lankan mould and has become an important share holder in the very establishment it revolted against!

Subramanya Bharathy (Bharathiyar) in his song titled ‘Viduthalai (Liberation)’ celebrates the liberation that will be achieved by people belonging to various castes who were oppressed within Indian society, on gaining freedom from the British.

“ Viduathali, viduthalai, viduthalai, Parayarukkum, ingu theeya pulayarukkum viduthalai, Maravarodu, kuravarukkum—–etc.,” (Tamil)

He also asks a rhetorical question, “Whether those seeking a ‘Brave Freedom’ (Veera Suthanthiram) will think of anything else?” elsewhere in his poetry. The subtle distinction between freedom and liberation has been enunciated beautifully by Bharathiyar. Where as the following lines from a Saivite hymn widely known to Hindu Tamils, combines the concepts of liberation, freedom and courage, into a composite whole, and underlines a different dimension of thought that influenced the lives of Tamils.

He also asks a rhetorical question, “Whether those seeking a ‘Brave Freedom’ (Veera Suthanthiram) will think of anything else?” elsewhere in his poetry. The subtle distinction between freedom and liberation has been enunciated beautifully by Bharathiyar. Where as the following lines from a Saivite hymn widely known to Hindu Tamils, combines the concepts of liberation, freedom and courage, into a composite whole, and underlines a different dimension of thought that influenced the lives of Tamils.

“Naam Yaarkum Kudiyallaum- Namanai Anjaum, Narahathil Idapadaum, —-“(Tamil)

—-“We are not anyone’s slaves,Will not fear even Yama (The God of death) and,Will not be condemned to Hell—- (Translation).

Not being anyone’s slave is freedom and not having to fear even Yama, is liberation! Refusing to be condemned to hell is courage indeed! Where do we Tamils now stand in the context of these thoughts that have permeated our lives, from childhood? We have a cultural and religious heritage that behooves us to do what is ‘Right’ (Aram- Tamil), while standing up courageously for freedom and liberation. We have lost our way some how. We are overwhelmed by fear of every kind imaginable, have lost our freedom to do what is ‘Right ‘ and have pliantly accepted ‘Hell’ as a lifestyle.

Yes, we have been misgoverned by the Sinhala majority in Sri Lanka. They were definitely not ‘Right’. We had the right to resist and revolt against mis-government. We had the right to demand liberation from the oppression of mis-governance. We had the right to fight back when thugs and the armed forces were let loose on us. We had the right to demand that we be permitted to manage our own affairs. We had also the right to demand a separate state, if a majority of us thought that was a solution to our problems. The freedom to do all these things was our birth right, in independent Sri Lanka. However, these rights should have been exercised within the context of what is ‘RIGHT (ARAM)’. We have miserably failed to do so and are presently paying a rather heavy price for this folly. We made a Faustian bargain with the devil and have become the victims of this deal. We forsook what was ‘Right’ and permitted our lives to be directed by what is ‘Wrong’. This is where we have failed. Mahatma Gandhi and a majority of the Indians did not make a Faustian bargain with the devil when they sought freedom for India, nor did Nelson Mandela and his people in South Africa, when they wanted freedom from white rule and liberation from apartheid. They were great leaders and a great people. What are we?

We are at present keeping score of the dead like in a sporting event, in a macabre fashion, with no end in sight for the match. We itch to start a war and do everything possible to instigate one. Thereafter, if we kill more than the armed forces in any one day, we cheer. If the armed forces kill more of us, we cry foul. We have ceased to value human life and are not appalled at the unnecessary deaths of hundreds of thousands of innocent men, women and children in what is increasingly becoming a futile war. Deaths have become the measure of success and failure in our liberation struggle. In success, which means that ‘Others’ have died more, we claim a trophy and seek monetary rewards, from those who support us. In failure, which would obviously involve more Tamil deaths, these deaths become our ‘Beggar’s wound’, to attract more support and money. Our liberation struggle has become a successful money spinning operation in both success and failure, involving principally death! What have we achieved other than death, misery and destruction for all people in Sri Lanka, including us Tamils, through our liberation struggle of twenty five years ? We kill fellow-Tamils and our natural allies- the Tamil speaking Muslims, without any compunction, in the name of liberation. We kill and are ready to kill any Sinhalese, as a perceived enemy. It is to be noted that more Tamils have died and have become destitute since the advent of this liberation struggle, than our perceived enemies! We have become degenerate and cruel to an extent that it is becoming shameful to be identified as a Sri Lankan Tamil. What is ‘Right’ is ‘Might’ and this is a lesson we never learned, and probably will never learn, considering what we have become and the type of leaders we have accepted.

From a religious angle, as Hindus we want to be liberated from the karmic cycle of birth and death to attain union with the ‘Supreme or Universal Spirit’, we call God. This would require that we follow a path of ‘Aram’. The first thing taught to Tamil child with the first alphabet ‘Aana’ in Tamil is,

‘Aram Seiya Virumbu’-Auvaiyar

(Desire to do what is ‘Right’-Translation).

The word ‘Aram’ has been beautifully defined by Thiruvalluvar in the following couplets:

“Allukkaru, Avaa, Vehuli, Innaachol- Ivai Naankum,Illukkaa Iyandrathu Aram”

A life lived free of evil thoughts, excessive desire, anger & unpleasant words is Aram-(Translation).

“Aran Enapaduwathu Yaathenil- Yaathondrum,Theemai Illathu Seyal”

Aram is when your actions are absolutely harmless (Translation).

“Maranthum Piran Khedhu Seiyatka-Seiyin, Aram Soolum Soolthavan Khedu”

Aram will punish those who even unconsciously contemplate harming others (Translation).

“ Aravinai Yaathenil Khollaamai-Koeril, Pira Vinnai Ellaam Tharum”

Not killing is an act of Aram. Killing brings in its wake a multitude of bad results (Translation).

“Aravaali Anthanan Thaal Serntharku Allaal-Pirravaali, Neenthal Arithu”Unless one surrenders at the feet of the ‘One who is the epitome of Aram (God)’,

It will be very difficult to cross the sea of life (Translation).

The God we worship is one who is ‘Absolutely Right’ and to seek union with Him-Her, and escape the cycles of birth and death, we have to do what is ‘Right’. This is the essence of our religious beliefs as Saivite Hindus.

Thiruvalluvar once again says:

“Piravi Perum Kadal Neenthuvar- Neenthar, Iraivan Adi Serrathaar”

Those who will be able to cross the ocean of birth and death are those who have surrendered at the feet of God. Those who fail will not be able to swim (Translation).

Thiruvallur, with the brevity, clarity and wisdom he is admired for, has defined for us unequivocally what ‘Right’ is and who the God, the majority of us believe in and worship, is. What is the point in visiting temples, breaking coconuts, pouring gallons of milk, offering flowers and performing other rituals, in our despair, if we fail to understand these basic precepts? If we define our God as being ‘Right’, we have to seek a path that is ‘Right’ in all our endeavours, including our liberation struggle. Rituals, poojas, archanas or yagas will not absolve us of our sins, if we continue on the path we are. This is the reason even God has failed us in our hours of need, despite our anguished cries to high heaven. We have the right cause and absolutely reasonable grievances. However, we have taken the wrong path, absolutely alien to our cultural and religious ethos, in search of remedies. We have been force marched on the wrong path by leaders who have imposed themselves on us, at gun point. Accepting such men and women as our leaders was our fault. However, I doubt whether we have the guts and courage to tell them to get lost!

Killing innocent people is wrong. Killing unarmed opponents is wrong. Killing people, only because they disagree is wrong. Killing people because they are different from us is wrong. Suicide bombing is wrong. Sending innocent children into war is wrong. Mass murder is wrong. Exposing innocent civilians- men, women and children, to death is wrong. Cycle bombs are wrong. Trishaw bombs are wrong. Claymore mines are wrong. Encouraging other people and other people’s children to die, while resorting to all sorts of devices to keep ourselves, our children and our kin safe, is wrong. Brainwashing children is wrong. Raising orphaned children as suicide bombers and cannon fodder is wrong. Falsehood to seek favourable publicity is wrong. Intimidating the press with the threat of death is wrong. Kidnapping is wrong. Extortion is wrong. Bribery is wrong. Coveting other people’s property is wrong. Forcing a people to tow a line they do not accept, at gun point, is wrong. Pedaling narcotics is wrong. Cheating in any form is wrong. Lying is wrong. Character assassination of those who dissent is wrong. Blackmail is wrong. Thuggery is wrong. The inclusion of crooks, thugs, rowdies, cads, cheats and bullies, hooligans, criminals, murderers and ignoramuses at various levels of the liberation movements is wrong. All these and more have come to characterize our liberation struggle. There are good, dedicated and idealistic men in the liberation struggle, but they are the minority at the levels that matter, and seldom heard. The noticeable fact is that our liberation struggle has become the last refuge of many rascals! There is no doubt that a large numbers of our sons and daughters, and brothers and sisters have been brave in battle and have sacrificed their lives for us. This was right and this was great. They have to be remembered and honoured by every Tamil. However, their idealism, bravery and sacrifice have been tarnished beyond redeem by the wrongs that have overtaken our liberation struggle. In the final count they may have fought and died in vain. We have killed everything that was ‘Right’ in our struggle and enthroned everything that is ‘Wrong’!

The task at hand now is to regain the freedom we have unwittingly lost to forces of evil. This freedom has to be regained, if we are to liberate ourselves from mis-rule in Sri Lanka. We are not a free people anymore. We are living in fear of our lives. We have become the slaves of cruel masters. We are told what to do and how to comply. We are told what to think. We are told when our children can learn and when not. We are killed, if we disagree. We are being killed and are killing others in a war that a majority of us do not want. We have become a nation of refugees and are trying to make others also suffer the same fate. The list is endless and even the slaves of yore would pity us.

How can we think of liberation, when we have lost our freedom? Our struggle has to return to the right path and be consonant with our culture and religious ethos, if it is to bear fruit. We have to overthrow the oppression that has overwhelmed us and demand the rights to life and livelihood, before we start talking about and fighting for the other niceties of human life, such as our political and citizenship rights. The Sinhalese did not take away our freedom. We never demanded freedom from the Sinhalese. Our struggle was to liberate ourselves from the mis-rule of the Sinhala ruling establishment. We have lost our freedom through our own idiocy. Once we regain our freedom, let us fight for our liberation from Sinhala mis-rule, in the right way. The right way need not be always passive. We have the right to fight with guns, if we have no other alternatives. However, let us do so the right way, adhering to civilized and acceptable norms. Let us not sacrifice our lives, our humanity and our money, at the ‘Alter’ of a liberation struggle that has lost its soul long ago and has become a personification of evil. The wrongs the Sinhalese, the Sinhala polity and the Sri Lankan government are accused of are not a reason or rationale for us to do wrong. I hope what I have been saying for a long time and have said here will make sense to the Tamils of Sri Lanka, where ever they may live, who yet believe in an Almighty God and whose mercy they desperately seek in various ways.