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Peace Quest

A durable 'Bridge' between North and South

by W. T. J. S. Kaviratne - Ambalangoda Special Correspondent

Building bridges: Pupils of Southlands College, Galle easily mingle with their counterparts of Vavuniya Tamil Madya Maha Vidyalayam.

Colonial administrators of Sri Lanka had resorted to the strategy of 'divide and rule' and even the majority of Sri Lankan politicians who emerged in post-independent Sri Lanka ignored the need to seek avenues to prevent the alienation of communities. Until the recent ceasefire agreement, the protracted ethnic war for nearly two decades had instilled hatred, fear and suspicion among both the young and the old.

In the present context, what is important is not an analysis of the events and the history of the ethnic conflict but to seek avenues to create trust, confidence and mutual understanding among the communities of pluralistic Sri Lanka.

During my second trip to Jaffna peninsula recently, I was able to interview LTTE cadres, students, school teachers and people of diverse social strata.

'Southern Peace Bridge', a motorcade comprising schoolchildren, teachers, parents and politicians reached Jaffna amid the ovation of peace loving Sri Lankans, all the way from Galle to Jaffna.

'Southern Peace Bridge' was a concept of the Minister of Public Administration, Management and Reforms, Vajira Abeywardena, who strongly believes that the younger generation could play an indispensable role in the establishment of ethnic harmony and lasting peace in the country.

'Southern Peace Bridge' and the arrival of students, their parents, teachers and politicians through the A-9 road to Jaffna, was a historic event. Power hungry politicians who existed on ethnic conflict tried to create a belief in the minds of the community in the North that the people in the South were communal-minded.

'Southern Peace Bridge' led by Minister Vajira Abeywardena could shatter all such myths and misleading propaganda. Segregation of communities of the North and South for well over two decades has created a major communication barrier specially among the youth and it is of paramount importance to design a crash program to teach communicative language skills to Tamil and Sinhala speakers.

The participants in 'Southern Peace Bridge' were given a rousing welcome by the massive crowd gathered at Vavuniya Tamil Madya Maha Vidyalayam. 'Peace Bridge' provided them an opportunity to dispel their doubts and suspicions and accept each and everyone as sons and daughters of Mother Sri Lanka. The following day I was able to interview the staff members of Vavuniya Tamil Madya Maha Vidyalayam on the peace initiative of the Government and the LTTE.

The vice principal of the school, Mrs. Ganeshalingam said all what they need was lasting peace and expressed the wish to visit the South in the future with students and staff members.

Mrs. Yogaraja had obtained a transfer to Vavuniya from Jaffna as her house was bombed during the war. She described some tragedies experienced by her family as a result of war. Her brother who was employed in Japan as an engineer, on his arrival in Jaffna, was taken to the CID headquarters for questioning and it was reported that he committed suicide by jumping from 4th floor. Mrs. Yogaraja's only son of 18 years is mentally retarded due to traumatic effects of war.

The 'Southern Peace Bridge' motorcade carrying messengers of peace from the South to Jaffna was given a quick clearance both by the Sri Lankan army and the LTTE at their respective check points.

All participants could see for themselves the massive damage caused to schools, churches, Hindu temples, factories, residences, government institutions and the infrastructure along A - 9 highway from Vavuniya to Jaffna.

The student representatives of Southlands BMV, Sangamitta BMV, Rippon BMV, Gintota MMV and St. Aloysius' College, Galle on seeing the ravages of two decades of war, lamented bitterly while realising the futility of war.

A group of politicians of the South told me that their trip to Jaffna was really an 'eye opener' for them, as they were completely unaware of the damage done to Jaffna peninsula by war, before the trip.

Thilini Ranaweera, a G.C.E. A/L student of Southlands BMV, Galle revealed that before the trip, some of her friends and neighbours had tried to dissuade her from going on the trip to Jaffna but she was determined to go and gather first hand information on the situation there and to see the impact of war on the lives of the civilians in Jaffna.

If more and more people in the South were encouraged to visit Jaffna, the baseless propaganda campaigns launched in the South by a handful of politicians having vested interests could no longer misguide the people in the South, she said. All the fears and doubts created in their minds before the trip, suddenly disappeared once they arrived in Vavuniya, Thilini explained.

For twenty long years, the fruits of peace enjoyed by the rest of the country were unfortunately denied them, was the general opinion of many of the civilians she met at Vavuniya, Kilinochchi and Jaffna she said.

Deputy principal of Southlands College, S. Panangala, who had accompanied the pupils to Jaffna with the 'Southern Peace Bridge', said according to what she heard, she thought the trip to Jaffna would be full of difficulties and hardships. As a result of misleading propaganda of the sympathisers of anti-peace campaigners, even some of the pupils kept away from the trip at the last moment. But they regretted later on hearing of the success of the trip.

All the way, the people gathered at roadsides, irrespective of whether they were from border villages, irrespective whether they were from LTTE controlled or government controlled areas, both LTTE cadres and Army officials cheered and waved to them, which she said was an augury that lasting peace would be a reality soon in Sri Lanka. "All Sri Lankans yearn for peace and not war, she said. For the first time in the history of Vavuniya Tamil Central College, a large crowd of visitors from the South of Sri Lanka had arrived with the message of peace and this trip was of great national significance, she explained.

"Southern Peace Bridge' was able to bring together two student communities strongly as Sri Lankans, she said.

"If lasting peace among communities is to be achieved, programs of this nature promoting inter-communal harmony and understanding were of great importance". P. M. Roshan of Alousyous' College, Galle said that amid numerous hardships pupils of Jaffna peninsula could be seen receiving their education, "Due to the communication barrier, even if ideas could not be conveyed, they did not feel any difference when they were amid their counterparts in Jaffna, he said.

At Jaffna Hindu Central College, its pupils and teachers had treated them with great hospitality, he further said.

Some of the LTTE cadres had said that they feared to come to the South when they were invited but preferred peace to war, he said. The pupils who took part in the 'Southern Peace Bridge' told me that they would prefer to identify themselves as Sri Lankans and not by their ethnic names.

Anton Dias Karunaratne, a staff member of St. Aloysius' College said that on their arrival at Kilinochchi, female LTTE cadre asked the pupils from the South whether they really trust her.

In the present context, in modern Sri Lanka, giving ethnic names to schools and other institutions could pave the way for segregation, he said.

What remains of Chavakachcheri market after being devastated by war.

Ranjith Kumara of the staff, of St. Aloysius' College said on their return trip a rousing welcome was given to them both by the LTTE and the staff of the Kilinochchi Vidayalaya.

The pupils of both Kilinochchi Vidyalaya and their counterparts from the South took part in cultural shows of both communities. Later they jointly sang the Peace Song, he said. Sothern Provincial Councillor and the Chief Organiser for the U.N.P. in Ambalangoda, Upali Sirisumana said that 'Southern Peace Bridge' was a grand success.

This trip to Jaffna was able to dispel the doubts the northern community mistakenly harboured in their minds about the Southerners, he said. From Vavuniya onwards upto Jaffna, all the people were having great hopes of lasting peace in the country, he said. Deputy Director of Education, Vavuniya, U. M. Chandrasena said if funds were made available, programmes promoting inter-communal harmony with pupils participation could be organised.

Minister of Pupils Administration, Management and Reforms, and the architect of 'Southern Peace Bridge', Vajira Abeywardena said that lasting peace among communities could be achieved only through the younger generation of the country. Inter-communal harmony and confidence could be effectively instilled in the minds of the young, he stressed.

When all the previous endeavours to achieve peace failed, Prime Minister Ranil Wickremesinghe was successful in paving the way for stable peace in the country through the facilitation of the European Community led by Norway, he added.

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Point and counterpoint:
Rise and fall of Sinhala
chauvinism - a rejoinder

The views expressed by Dr. Vickramabahu Karunaratne on the above caption in the CDN of 6th instant seem exaggerated and inconsistent in certain matters.

Though it would have been proper to ponder over the many aspects contained therein, I am compelled to restrict to only two issues, as there is a limitation on the number of words. The two issues are: a) Sinhala Buddhist chauvinism and hegemony, b) self determination arising out of the concept of Tamil homeland. Ab initio must state that views expressed are those of a firm believer of equal rights of all citizens in any country irrespective of their differences in race, religion, caste or any other.

Chauvnisim, explained in the simplest form is an absurdly extravagant pride in one's country (may be nation or race in this context), with corresponding contempt of foreign nations. Though the UNP and SLFP undoubtedly are bourgeois parties, of different degrees of class participation, none of them could be classified as 'chauvinistic'. After independence, even prior, the legislatures did not have exclusive Sinhala Buddhist representation, but multi racial, religious and lingual. This was in particular to accommodate the interests of the minorities. Whether such representation was adequate, proportionate or met the real needs of the minorities is a different question.

The two parties dominated by Sinhala bourgeoisie, undoubtedly, at various stages, have made their manoeuvres, including the "buy over" of Marxists enparty or individually, to uphold, maintain, continue, stabilise or strengthen their political hold. This is happening even in present context.

As stated by Dr. K "in reality the Westernized Anglo Saxon elite held power in all sectors". If this is true, how can the Sinhala Buddhist be blamed for any chauvinism or hegemony. If there had been a Sinhala Buddhist hegemony many a thing in the past would have taken a completely different turn and the present tussle between the executive and legislature would not have prevailed.

JR's well planned and calculated constitution is designed to abolish any such possible Sinhala Buddhist hegemony. If by Dr. K's standards the UNP and SLFP are to be termed "racial and religious chauvinistic", what about the other political parties, which even by their own name, exclusively excel in their commitment and cause only of one race or community as against the others?

Now the second issue of self determination consequent to the acceptance of the concept of Tamil homeland in the NE. Under the accepted norms of international law, provisions of the UN Charter and other international documents the NE, in my opinion, does not qualify for self determination.

Any race, ethnic group, community or national group located in or within some land mass does not automatically qualify for self determination. It requires certain pre conditions which in itself is an elaborate topic for discussion. Assuming, as asserted by Dr. K, that the right to self-determination exists, then the right cannot be limited only to those of the Tamil racial belonging, but should be extended to other racial or ethnic groups as well, provided they do fall under the same norms.

It is believed that Marxists stand for a most complete, consistent equality of nations which implies the recognition of the right to self determination culminating in a sovereign statehood. This is looked upon by them as a necessary requirement for the successful struggle of the working class or proletariat. If Dr. K recognises the Tamil homeland concept and right to self determination then why is this vacillation, talking of NE Provincial Council, Interim Administration, etc. within the existing constitutional framework which will allow only limited autonomy. Dr. K. while accusing the Marxist JVP of "campaigning to defend the 'Sinhala Buddhist' unitary regime" does exactly the same.

On the one hand appeasing the LTTE, as a defender of Tamil homeland and right to self determination, while on the other hand calling for piece meal self determination within the present unitary constitution.

This is where petty bourgeois ideals and inclinations supersede Marxist theory. True that Marx said "petty bourgeois leaders (even some calling themselves Marxists) do exactly the opposite of what they say, when they are pushed into action".

If things are considered in reality and not in absurdity achieving peace becomes much easier.

P. K. D. Wijesena , Horana

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'Protracted, deadly conflict is predictable and preventable'

by Afreeha Jawad

The seating capacity at the International Centre of Ethnic Studies last Thursday nearly ran into serious problems as American University's Professor John M. Richardson spoke to a packed, enthusiastic audience on 'Development and Deadly Conflict'. Such brain stimulating, delivery is a rare offering and if politicoes could pick up (if they possibly could) at least the crumbs of such brain depth - certainly the world stands a chance of recovery from a perilous state.

Sitting through the exciting session one could only deduce how lack of vision and clarity of thought on the part of international and local politicians in satellite states has brought the world to the brink of disaster. The Professor's prescription is more people-friendly than system-friendly, certainly a boon to the people and bane to the governing elite.

Condemning pre-market promotions as the only viable economic marvel of America, he said, "it has widened the gap between rich and poor and given rise to problems in health care and homelessness. A balance between capitalism and socialism is better while Singapore, Sweden, Iceland, Japan are emulation-worthy. ''

Emphasising the need for good governance such as transparency and accountability, he maintained that democratic institutions were not a guarantee of good leaders and policies. Certainly they help get rid of one lot only to be replaced by another.

Meeting youth aspirations should be the prime concern of all governments and international donors. Joblessness and alienation draws youth into the military from where they generate guerrilla tactics. Israel with its highly skilled security force is unable to handle the Palestinian youth suicide bombers. Citing other examples he said how the World Trade Centre Bombing could not be avoided and Al Qaeda became all the more forceful while in Sri Lanka the LTTE stood up refuting a military solution.

Therefore giving young men something to live for in society is important. They want opportunities for physical energy and idealism, job opportunity, fair recruitment, and honest politicians. They want to get married, raise families and be happy - the absence of which gives rise to deadly conflict.

The youth are the people who feel they could change circumstances and they who are the disadvantaged can disrupt.

Professor Richardson also called for a generously funded, apolitical police force that reflects diversity. A well trained , adequately compensated police force with promotions based not on political leanings but exemplary performance could hold their head high and their role becomes valued and highly respected.

The military he said had little role to play in deadly conflict. "They are not members of a community. The opposition are their enemies. They are violent and do not understand the enemy as fellowmen," he said. Military training he believes is not an effective way to police a people. Police are a part of the problem.

Many development policies help some and not others. So, compensating the loser is important. Imposition from above on development policies invite hostility,' he added hinting at participatory development where exclusion is non-existent. Furthermore as stable development is favourable for business, the businessmen must support such effort.

Criticizing the callous disregard for long term successful development that sows the seeds of protracted civil war, Professor Richardson said, "We have urged politicians and development practitioners into thinking of our grandchildren in development and decision making. Now we live in an economically less stable environment where life is precarious."

In his recommendations to the Carter administration Professor Richardson had even suggested an Ombudsman for grandchildren which was shoved aside not only by that regime but all other successive US governments as well.

Seeing the absurdity, futility and harm done by the polarization of political rhetoric, he cited as example SWRD Bandaranaike whose certain decisions were pernicious and threatened public order.Similar situations exist in the problems seen in Rwanda, Palestine and Israel.

Maintaining public order and preventing its breakdown is beneficial to development goals. Protracted, deadly conflict is predictable and preventable. It is the poor who suffer when governments fail in their responsibility. Public order does not mean absolute tranquillity but carries with it a certain degree of turbulence and low levels of conflict that can be put right. In this respect he recalled how Sri Lanka's missed opportunity in '77/'78 could have turned things around. "Calling out the army is not the solution nor is conflict debate by the two opposing Sinhala factions going to help. Prospect for peace then will only be fragile".

Conflict escalation arises out of development failures and security force ineffectiveness. Therefore, concentrating on pre-conflict challenges instead of post conflict ones should be noted so that others may not experience the Sri Lankan situation. The rational cost-benefit analysis has proved a failure. The primary, secondary and tertiary cost of the World Trade Centre bombing is enormous - its damage - a 150 billion Dollars has helped build a strong Al-Qaeda. These costs could have been better directed elsewhere.

Professor Richardson's analysis of development and deadly conflict reminded this writer of a situation where a person's neglected state of health due to avaricious consumption and careless living takes him into a hospital where he, at the end of his stay has spent not only the accumulated profit but his lifelong earnings as well. Such conflict situations could have been averted had he thought of preventive measures. Currently what conflict stricken countries face is a similar situation where the need for social justice and human dignity has been overlooked to meet market opportunities and ethnocentric ideas arising out of personal, selfish motives.

The whole body of society is therefore sick and gripped with all kinds of affliction similar to an ailing human being. However, all is not lost if a concerted effort is thought of by the 'strong' and 'powerful' in effacing the inequality, disparities and unjustness of it all towards a world of peace.

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Blood Relatives

At the head of my bed,
your heart hangs. 
Pierced with a weapon,
it bleeds.
sacred drops of water,
kissed by the morning sun,
streaming through a veil 
are like the drops of blood that flow 
through the transparent tube 
from your heart to mine, 
Arumugam 
Before the hour is done, 
my heart will draw its breath from yours 
Arumugam. 
Building bridges of friendship, 
my blood receives your blood, 
without hesitation. 
as you hung your heart at my bed 
and turned to face the swords they bore, 
did you know, Arumugam, 
that preaching the teachings of the 
Buddha 
to these armed men 
was like casting pearls before swine? 
That even if you give a sacred object to a dog, 
it will only trample on it? 
Why hasn't the sword that pierced your heart 
found mine, 
the heart that beats 
because of your blood? 

- Sunanda Ranasinghe (Courtesy: Women in War Time)

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