Pursuing a Gandhian mission in Sri Lanka
B. Muralidhar Reddy
he war-torn citizens of Sri Lanka yearn for peace. But with the
battles between the Sri Lankan forces and the Liberation Tigers of Tamil
Eelam reaching a critical phase, that hope seems elusive for now.
To provide a glimpse of what the prospect of peace holds, the Sri
Lanka chapter of the Mahatma Gandhi Centre, a non-governmental
organisation committed to spreading the ideals and philosophy of Gandhi,
has been gearing to celebrate his 139th birth anniversary in a befitting
manner.
The sleepy coastal town of Chilaw, some 45 km from the Sri Lankan
capital on the A-3 Colombo-Puttalam highway, echoed the spirit of Gandhi
on the evening of October 2.
The venue has a historicsignificance for Sri Lankans. During his one
and only extensive visit to Ceylon from November 12 to December 2, 1927,
on the invitation of Ceylonese freedom fighter C.E. Corea, Gandhi left
his footprints in and around Chilaw. He toured and spoke to the people
of Chilaw and stayed for a few days in a Corea home called ‘Sigiriya’ in
the heart of town. Such was the enthusiasm generated by his visit that a
village near Chilaw by name Nainamadama was re-named ‘Swarajya Pura’.
The 22nd session of the Ceylon National Congress, the counterpart of
the Indian National Congress, in 1942 was held at ‘Swarajya Pura’. Among
other items on the agenda was a resolution authorising the All Ceylon
Congress Committee to prepare a Constitution for a free Lanka. As a
draft Constitution had already been introduced in the State Council by
J.R.Jayawardene and H.A. Koattegoda seeking dominion status for Lanka,
the Ceylon National Congress did not move further on the subject at
Swarajya Pura.
Given the current political polarisation in Sri Lanka in the context
of the ethnic divide and the war, the Sri Lanka chapter of the Mahatma
Gandhi Centre believes that for the resolution of various issues
confronting the country the ideals and philosophy of Gandhi are more
relevant today than ever before.
Mohammad Saleem, president of the Centre, says: “Let the political
parties continue their quest for a political solution acceptable to all
the stake-holders. However, we are convinced that a simultaneous pursuit
of the Gandhian idea of independence at the bottom and Gram Rajya
provides a way forward to the resolution of the conflict. Gandhian
philosophy cuts across all divides and it is the need of the hour for
Sri Lanka.”
He bemoans the fact that though Sri Lanka is a multi-religious and
multi-ethnic country and constitutionally the responsibility of
preserving, protecting and assuring equal rights for all citizens is
vested with the state, the mechanism of governance since independence
has fallen short of that responsibility and contributed to dividing
people on issues of language, religion and culture.
Saleem asserts: “Even after 60 years of Independence, the citizens of
Sri Lanka have not been given a political environment to claim that the
country belongs to all, and that in the country they can pursue their
own life goals without fear of discrimination and marginalisation.
The country has failed to derive complimentary benefits from the
diverse ethnic, lingual, cultural and territorial strengths. Sixty years
of self-rule has only brought to this country fear, suspicion, distrust
and uncertainty. The people have become pawns in political games. They
cry out for a miracle to change their pitiable condition. They cry out
for a new environment of peace, equality and justice.”
Echoing the sentiments, Arjuna Hulagalle, a member of the core group
of the Centre, says that the Gandhian wisdom that “independence must
begin at the bottom it follows therefore, that every village has to be
self-sustained and capable of managing its affairs...” has great
relevance in fostering inter-ethnic harmony and in bringing about a
change from the present gloomy situation in Sri Lanka.
Hulagalle adds: “In this respect, direct support for community
initiatives and people’s participation will be of significance, and
provided the justification to establish the Mahatma Gandhi Centre.”
How does the Centre intend to go about attaining the goals it has set
for itself? Both agree that while the Gandhian model of nation building
and good governance is well known, the Centre is still in the process of
firming up concrete proposals to adapt it to the Sri Lankan situation.
Hulagalle says: “At the moment we are still in the process of
interaction with like-minded institutions and individuals to draw up a
road map to carry forward the message of Mahatma Gandhi.”
Saleem says the Centre intends to pursue a programme under the theme
‘Nation Building and Good Governance.’ Here, community participation and
empowerment will be encouraged by constituting a Grama Rajya system akin
to the Gandhian panchayati raj.
He adds: “Everything that a village needs for its development is to
be determined at that level, and people in some selected villages are
establishing such a system voluntarily.
To support Grama Rajya, the emphasis has to be on self-reliance to
encourage activities to grow food and meet energy needs, alternative
medicine and therapy and create public awareness and literacy to educate
people of their civic rights and their right to information about the
workings of any public office.”
Both Saleem and Hulagalle believe that the biggest capital the Gandhi
Centre has is the “commitment and dedication of some people calling
themselves friends of Mahatma Gandhi with a mission to improve the
social and economic interactions on the basis of mutual trust and
fellowship” among Sri Lanka’s ethnic groups.
Only time will tell whether the Centre will succeed in its endeavour
in the nation where so many well-meaning initiatives and experiments
have failed to take off due to the short-sighted policies of the
political class and the ruthless brand of nationalism and terrorism
indulged in by groups such as the Janatha Vimukthi Peramuna and the LTTE.
The Hindu
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