Opinion
Arun Siddharth the troublemaker
By Rohana R. Wasala
A feature article in The Island Financial Review of February 16, 2023 served as a formal event announcement for the inaugural function of a new NGO called the People’s Convention on Good Governance (PCGG) that was scheduled to be held nine days later (i.e., on February 25). Some 1,600 delegates were expected to attend the event. Those included the then President Ranil Wickremesinghe (parliament elected following the ouster of Gotabaya Rajapaksa about seven months previously), prime minister Dinesh Gunewardane, cabinet ministers, opposition leader Sajith Premadasa, ‘a few noteworthy parliamentarians’, leaders of all political parties, the diplomatic community, corporate leaders, professionals, university deans, civic leaders, youth leaders, ‘noteworthy personalities’, and a representative group of citizens who cannot ‘influence good governance other than by making correct choices’; local and international media institutions were to be invited to telecast the proceedings for a worldwide viewership.
The convention that was accordingly conducted on 25 Feb., 2023 was a massive operation. It naturally occurred to me then that the Sri Lankan government had a serious responsibility to ensure that the huge benefits to be accrued from the lavish funds collected by the NGO should reach all the adversely circumstanced Sri Lankan citizens for whom generous international donors made them available; otherwise, the money would end up in the wrong hands, as it usually happens in Sri Lanka. The benefits of the largesse should be distributed equitably among the deserving without discrimination or favouritism that is based on race, caste, religion or ethnicity; the NGO activists owe it to the suffering masses.
Arun Siddharth (birth name: Arulanandam Arun), convenor of the Jaffna Civil Society Centre, was among the 1600 or so invited participants at the PCGG event which was held at the Bandaranaike Memorial International Conference Hall (BMICH), Colombo (on 25 Feb., 2023, as already mentioned). He had come with a delegation of about fifty Tamil men and women from Jaffna who had been persecuted by the LTTE.
Arun Siddharth took part in a panel discussion on ethnicity conducted by this new NGO, the PCGG. The positive implications of Arun’s participation in that important event for dispelling the dense clouds of disinformation and misinformation that constantly tarnish Sri Lanka’s international image as a sovereign nation cannot be exaggerated. Using the rare opportunity that came his way to share the stage with the big guns of the PCGG (such as Dr Paikiasothy Saravanamuttu being, among other things, the founder head of the NGO known as the Centre for Policy Alternatives), Arun Siddharth advanced arguments with supportive evidence to convince the members of the convention, especially representatives of the international community, that there is no problem of ethnic disharmony or conflict between the Tamil minority and the Sinhalese majority in Sri Lanka to be resolved and that the real issue that affects the lives of sixty per cent of the Tamil population in the North is the severe caste discrimination and oppression that is allowed to continue under the ruling political elite of that part of the island.
That elite includes the retired supreme court judge turned politician C. V. Wigneshwaran, and M. A. Sumanthiran. Arun Siddharth called their bluff and incidentally exposed the sham of reconciliation politics fraudulently sustained by the powers that be out of ulterior motives. He thereby delivered a potentially dangerous blow on the lucrative NGO industry that thrives on uncalled-for reconciliation efforts.
Arun Siddharth’s vocal participation in the panel discussion on the alleged problem of ethnicity must have proved to be a complete surprise, as well as a disturbing eye-opener, to most of the distinguished participants, because he flatly denied that there was any ethnic conflict in Sri Lanka to be tackled. He supported his argument with incontrovertible proof based on personal experience.
His revelation was perhaps an unintended blow to the NGO which was primarily set up to address a non-existent need for ‘reconciliation’, to build bridges between the majority Buddhist Sinhalese and the majority Hindu Tamils. The truth is that there is no need to build new bridges between the ordinary Sinhalese and ordinary Tamils, who in their mutually compatible and naturally co-existing (Hindu and Buddhist) religious cultures, together form over eighty percent of the population that is very tolerant and accommodating towards other religious communities.
The bridges are already there, though somewhat damaged recently by certain meddlesome international do-gooders (an ephemeral tribe of civil servants accountable only to the existing governments of the countries that they represent, but not to the common suffering, but sovereign, Sri Lankan masses). In my opinion, Arun Siddharth has great potential power to permanently repair these recently broken bridges, and he is emerging as a unique new star in the ascendant in the northern political firmament.
He actualises a break with the past in several ways. He doesn’t want to be a regional politician, unlike his casteist and racist elite counterpart who, while living safely in the South (Colombo) among the peaceful Sinhalese, visit the North (Jaffna) to do communal politics among the innocent Tamils, peddling the useful myth that the Sinhalese are their sworn enemies. Arun works with the downtrodden majority (sixty percent) of Tamils in that region, the so-called low caste Tamils, as one of them.Though the fighting cadres of the LTTE were mainly recruited from his class, his family experienced violence at the hands of the LTTE, and he was opposed to that organisation and the separatist goal it espoused.
Now in his forties, Arun says he remained silenced (presumably by pro-separatist forces). According to him, his father edited a Tamil language newspaper in Colombo, and he was a Marxist. Arun himself seems to mix his politics with Marxist ideas. Arun Siddharth is bravely taking on ‘disgusting caste based Tamil elite politics’ while also criticising the long entrenched Tamil separatist ideology. Equally significantly, he rejects brazen Indian expansionism in Sri Lanka. It is obvious he enjoys enthusiastic reception both in the South and in the North, which appears to be more marked in the former.
After two unsuccessful alliances (probably initiated by him as a fact-finding strategy) made with the mainstream national parties of the SLFP and the UNP consecutively, Arun has joined the Mawbima Janatha Pakshaya (MJP) founded and led by former lawyer and entrepreneur Dilith Jayaweera, where he was admitted to the supreme council of the party as a member. Later he was appointed the MJP Jaffna District Organiser by Jayaweera.
The MJP is the main constituent of the new alliance named the Sarvajana Balaya (All People Power), which is fighting the upcoming general election under the ‘Medal’ symbol. Arun Siddharth is Sarvajana Balaya’s parliamentary candidate for the Jaffna district. About a month ago, he made an impassioned as well as well reasoned appeal in eloquent Sinhala and Tamil for understanding and support from the national electorate both in the North and the South. Incidentally, it should be mentioned that Udaya Gammanpila’s Pivithuru Hela Urumaya (PHU) and Wimal Weerawansa’s Jathika Nidahas Peramuna (JNP) are also partners of the Sarvajana Balaya alliance.
Udaya Gammanpila is contesting for the Colombo district under the same symbol as Arun, i.e., the Medal. Weerawansa has decided to stay out of the contest, though obviously, the seasoned politician has no intention of leaving politics or the Sarvajana Balaya. It is also clear that whatever success the Medal achieves at the parliamentary election will ultimately contribute towards strengthening President Anura Kumara Dissanayake and his government, provided they are wise and humble enough to heed their constructive criticism and critical help.
Unfortunately however, Dilith Jayaweera’s inexplicable failure to cleanse lingering stains of his past association with the ruinous Rajapaksas and his questionable co-option of a character like Daham Sirisena, son of discredited former Yahapalana president Sirisena, will prove to be clear drawbacks unless remedied soon.
I for one have already proposed several times in the recent past that the main key to resolving Sri Lanka’s chronic as well as emergent political, economic, and social problems is the restoration of accustomed peaceful coexistence, cultural integration and solidarity between the Sinhalese and Tamil communities in the context of ineluctable realities of geopolitical pressures that have been and continue to be exerted on our island home for over two and a half millennia. Arun Siddharth from the North has much to contribute to restoring North South unity which is vital for Sri Lanka’s survival as a sovereign nation into the future.
Three matters concerning universities. The eminent botanist Dr. Upatissa Pethiyagoda asked (17/12) why there were Bachelor of Arts degrees and no Spinsters …. degrees. When universities were first founded in medieval times, the intelligentsia was almost entirely churchmen: priests, friars and monks. There were no women in the clergy. Churchmen held power in studium generale which about the 15th century came to be called universities.
Universities governed themselves, a common feature of many organisations in medieval Europe, where authority was fragmented. (The seeds of present claims for autonomy in universities, bolstered by new and other powerful factors, lay there.) Although graduates from the Arts Faculty comprised the overwhelming majority in universities, and the arts faculty was fons et origo ceteris (source and origin of all others), graduates of the Faculty of Theology controlled universities. For centuries to come this practice continued. The church and, more recently, laymen who governed universities, did not permit the admission of women to universities. In Dr. Pethiyagoda’s university in the UK, women were formally admitted to degrees only in 1948! In Oxford, women had been admitted in 1920-21. That explains why there are no “Spinster graduates”, even though, in some universities, women comprise the majority that graduates. However, change has been rapid since then. The present vice-chancellor of Cambridge University is a woman. The Master of Trinity Hall, one of the smaller but older colleges in that university, is a woman who was an academic in the US, previously.
Then it was asked whether LSE could offer a degree (in The Island, on the same day). LSE cannot, because it is not a university but only a School at the University of London, like the Imperial College of Science and Technology, King’s College or SOAS. Similarly, one cannot get a degree from the Harvard Business School. The model of the University of London was copied in India, when the British established universities there in 1857, the year of the mutiny. (Ramachandran Guha once remarked that two mutinies began in 1857; the other being the establishment of universities whose alumni were a force in pushing the British out of India.) As a result, Delhi University or Calcutta University has large numbers of colleges, where standards of teaching vary widely. The University of Bangalore is reputed to have hundreds of affiliated colleges.
Professor Jan-Melissa Schramm became Vice- Master of trinity hall on 1 april 2023 after filling the role of acting Vice-Master during Lent term 2023. She is Professor of Literature and Law in the english Faculty, Director of Studies in english at trinity hall, and was Deputy Director at CRaSSh between 2017 and 2020. (From Trinity Hall official website)
P. A. Samaraweera, philosophiae doctor, (20/12/24) insists on calling a university degree a title: ‘…(PD) is incorrect in his analysis of a Ph.D. as a title’. Well, of course, Alice (in Wonderland) retorted, ‘I mean what I say’ and Dr. Samaraweeera may assert that same privilege. But korala, muhandiram, maha mudali, professor, archdeacon and judge are titles, not university degrees. B.A., D.Phil., and D.Litt. are degrees and not titles. His appellation ‘Dr.’ is not a title, whereas he may hold the title ’professor’. I went back to history to explain what it is, not what the future should be. He might find it difficult to explain why he, a chemist (say) holds a degree ‘doctor of philosophy’, having never, even in school, studied philosophy. The explanation is in the history of universities. Well into the 21st century, President Emmanuel Macron, a few months ago, opened the University of Paris-Saclay and it will have deans, provosts, and other office holders whose titles derive from the University of Paris which started about 1210 CE. Robert Grosseteste, Bishop of Lincoln, Chancellor of Oxford, in the 14th century, had he miraculously been transported to the occasion, may have found the entire setup familiar as he was ‘a French poet, an agriculturist, a lawyer, a physician, and a preacher; ….’ ( Rashdall, Vol.III p.241). He may even have understood the proceedings. Modern universities follow procedures adopted in old Europe: wear your cappa (degree gown and cap) and compare those vestments with what a Catholic priest, a bishop or the pope wears. Need I say more?
Philosophiae Doctor
“The goal of education is not to increase the amount of knowledge but to create the possibilities for a child to invent and discover”
– Jean Piaget
“[They] are confined for four or five years in small cages, being kept in the dark and not allowed to set foot on the ground”. One might wonder whether the foregoing sentence is one which is meant to serve as a metaphorical description of the joyless life of most of our primary-level students, who are regimented for two to three years to face the Year 5 Scholarship exam. Well, no.
It doesn’t have the remotest connection to modern-day exams or an education system unwittingly designed to drain childhood of its inherent pleasures. It refers to a custom, a ‘persecution’ ingrained in primeval cultures, the remnants of which may still be found in many societies including ours. The quote is from a well-known book on anthropology, “The Golden Bough: A study in magic and religion” written by Sir James Frazer. The sentence describes a widespread taboo in primitive societies, which resulted in the “seclusion of girls at puberty”. However, it is a pity that today, one is likely to see in it, at least a faint reference to the otherwise happiest period of our youngest citizens, who are pressured to prepare for an exam, which is superimposed, for reasons unrelated to the goals of education, per se. Rather, it is designed to make tens of thousands of underprivileged children work harder than they reasonably can, because the successive governments have not been able to provide the required infrastructure facilities to their schools to enable them to continue studies till they enter the tertiary level. In other words, the well-known exam is an instance of making our children sacrifice their childhood till the rulers, if they ever will, set right the larger economic wrongs.
Whereas, in ancient times, young girls were made to carry the burden of superstition and patriarchy, today young children of all sexes are forced to pay the price for political and economic bungling. Ultimately, a problem resulting from lack of opportunities for many, is upgraded and embellished as ‘providing opportunities’ for the few ‘smart’. And, its grand title is Year 5 Scholarship Exam. What we conveniently forget is that this ‘exam’ is a wrong medicine produced to compensate for political quackery, which justifies the continuation of substandard education for the ‘condemned’ majority. It seems that the onward march of human progress, while doing away with cultural wrongs, is shy of getting rid of economic wrongs. A local saying seems apt here – one may say that the Year 5 scholarship exam has been serving as a metaphor for an annually produced loincloth expected to cure politically induced child-diarrhea.
The reported leaking of three questions from the Grade 5 scholarship exam held this year and the reports of such incidents in the past show its undesirable influence on the children, parents and other vested interests. At least, it has raised an unhealthy spirit of competition considerably removing the sense of joy which should be an essential part of these children’s learning experience. This is particularly relevant because the exam has drawn both students and their parents into a prolonged spell of obsession, which has severely undermined the importance of leisure and fun that should be part and parcel of a wholesome childhood. The prolonged fixation on the exam results tied to their ‘future success’ robs these fledgling scholars of the joys of ‘free learning’, which should otherwise give them that vital sense of adventure and excitement in gaining new knowledge. Bertrand Russell’s quote, “There is much pleasure to be gained from useless knowledge”, which refers to the unplanned learning pursuits that may enhance the quality of life of adults, may not be totally irrelevant in any discussion on child education.
As history and anthropology bear evidence, children have always been defenceless against many of those well-meaning programmes imposed on them by adults. It is a pity that today the parental ambitions triggered by social forces, have invaded and highjacked the childhood of our clueless kids. Particularly vulnerable are those underprivileged children who form the majority. Whereas the children of privileged families enjoy the freedom of engaging in many leisure pursuits while receiving their primary level education without undue stress, a large number of children belonging to the lower strata of society are grievously saddled with the scholarship exam to the exclusion of all fun and recreation.
As Ms. Ruth Surenthiraraj highlights in her article titled, “A case for the non-essential” (Kuppi Talk) published in The Island of December 10, “…entertainment, leisure, or the space to create is often perceived as being directly and positively correlated to being able to afford either the time or the resources to enjoy it”. This is a valid critique of a smug social attitude, which tends to give credence to the warped idea that the underprivileged in society may ‘prudently’ forget about entertainment. Reducing childhood to a strenuous struggle for future success is sad. And, any programme relating to education or otherwise, which, directly or indirectly, helps consolidate the idea that deprived children may ‘wisely’ shun any entertainment ‘for their own good’ can be nothing short of catastrophic.
Susantha Hewa
Rekindling Faith, Peace, and Love Below…!
(Practical Tips for Christmas Bliss)
by Rev. Fr. (Dr.) Eymard Fernando
Bishop’s House, Kurunegala.
In an increasingly and incredibly materialised and commercialised world today, the core meaning of Christmas often seems distorted, being overshadowed by consumerism, bustling sales, and extravagant festivities. Yet, at its heart, Christmas is a season meant for reflection, change, love, and unity – a time when people gather to celebrate gratitude and generosity centred around the Divine Baby. As we explore the roots of Christmas and what it can mean for us in today’s world, we uncover themes of faith, hope, peace, and kindness that transcend religious boundaries, reminding us of the true purpose and value of God becoming man.
Therefore, let us delve a little into the origins and deeper significance of Christmas, exploring ways to return to these roots through themes of generosity, togetherness, and humility. By rediscovering these essential values, we can certainly celebrate Christmas as a season that brings light and life to our world.
A Season of Faith and Reflection
Christmas has its origins in the Birth of Jesus Christ, a moment celebrated by Christians as the arrival of hope and salvation. However, even beyond its religious significance, Christmas season has become a time when many reflect on themes of love, hope, and renewal. The story of the Nativity conveys universal values: humility, peace, and the power of hope.
The Birth of Jesus in a humble manger represents a profound lesson about simplicity and compassion. As theologian Henri Nouwen noted, “Jesus was born in the least expected place to the least expected people in the least expected way.” This simplicity, intertwined with humility, challenges the commercialised image of Christmas today. Instead of focusing on luxury and excess, the roots of Christmas invite us to value the simple, meaningful aspects of life: faith, family, and fraternity.
In today’s world, we can return to these roots by setting aside time for personal reflection during Christmas. Practising gratitude, being mindful of those less fortunate, and reaching out to loved ones are all different ways we can honour the spiritual foundation of Christmas. Thus, we all can benefit from a moment of stillness and introspection during this busy time of the year.
The Spirit of Generosity and Compassion
Christmas has always been a season of sharing, inspired by the gifts of the Magi to the Christ- Child and later, Saint Nicholas’ acts of charity as santa claus. However, the tradition of sharing has gradually shifted from simple acts of kindness to an intense focus on material gifts. According to American sociologist Juliet Schor, “We give to show love, but in a culture that equates love with spending, our giving has been commercialized.”
However, in recent years, a shift towards alternative, meaningful sharing has gained momentum in the form of a worthy ‘retromarch’. Many individuals and families now choose to give to charity in a loved one’s name or to offer experiences rather than material goods. This form of sharing very much aligns with the true spirit of Christmas, embodying generosity without extravagance.
Likewise, local initiatives, such as community food drives and clothing and toy collections, have become popular ways to give back. Participating in these efforts allows people to connect with others in their communities, creating a shared sense of purpose and compassion. As Mother Teresa famously said, “It’s not how much we give, but how much love we put into giving.” By focusing mainly on the intention behind our gifts, we can bring the spirit of Christmas alive in our own hearts and communities. However, the magic of Christmas is not very much in presents and parties, but in His Presence!
Family and Togetherness: A Time for Connection
The Christmas season is often one of the few times in the year when families come together, setting aside time to reconnect, reflect, and celebrate. This emphasis on togetherness is deeply rooted in the season’s traditions, dating back to ancient winter solstice festivals where communities gathered to share warmth and light during the darkest days of the year.
In modern times, when families may be dispersed across cities or even continents, Christmas remains a crucial opportunity to reconnect. This communal emphasis shows how Christmas, regardless of religious affiliations, has become a unifying tradition centred on family.
Simple traditions – like sharing a meal, decorating a Christmas tree, or singing carols together – allow families to pause, connect, and create memories. These rituals not only strengthen family bonds but also convey the essence of Christmas for younger generations. As American author Richard Paul Evans, best known for his inspirational and heartfelt novels says, “The smells, tastes, and sounds of Christmas are the roots that nurture a family tree.” By focusing on togetherness, Christmas serves as a reminder of the love and connection that sustain us all throughout the New Year.
Peace on Earth: Seeking Unity in This Divided World
One of the most significant messages of Christmas is the call for ‘Peace on Earth’. Yet, today’s world is marked by political, social, cultural, economic and various other divisions, making the pursuit of peace and unity more relevant than ever before. From the hymn ‘Silent Night’ to the angels’ proclamation of peace, Christmas has long symbolized hope in times of conflict.
A poignant historical example of Christmas promoting peace is the Christmas Truce of 1914, during World War I. British and German soldiers, entrenched on the Western Front, laid down their arms on Christmas Eve to exchange greetings, sing carols, and share small gifts. This unexpected truce, though brief, reminded soldiers of their shared humanity amidst the horrors of war. It symbolised the power of Christmas to transcend differences and bring people together, even during a time of darkness and death.
Today, peace-oriented traditions continue to play an important role during Christmas season. Interfaith gatherings, community meals, and charitable events all serve as spaces for people from different backgrounds to connect and understand one another. In a world often divided by ideological and political differences, Christmas can become a season with a reason for open dialogue, compassion, and understanding. Embracing Christmas’ call for peace and unity allows us to honour its roots in ways that resonate with our global context.
Practising Simplicity and Mindfulness
While Christmas has grown as a metaphor for lavish celebrations and enchanting tamashas, the season’s roots actually encourage simplicity and mindfulness. The traditional story of Jesus’ Birth in a manger speaks to a humble beginning, one that invites us to cherish what truly matters in life. Embracing that simplicity allows us shift our focus from material abundance to the richness of shared experiences.
In recent years, minimalism and mindfulness have gained popularity as antidotes to the consumer-driven spendthrift lifestyle with a ‘shop till you drop’ psychosis. Many people now opt for simpler, handmade gifts or choose to forgo elaborate decorations in favour of natural elements. These preferred choices reflect a desire to connect more authentically with the true meaning of Christmas. Instead of flashy lights or mountains of gifts, families can create meaningful memories through acts of kindness or spending quality time together strengthening family ties. One modern example for this is the ‘Reverse Advent Calendar’ tradition. Instead of receiving a treat each day, participants place an item – such as dry rations or clothing – in a box to donate to those in need. This practice helps to instil gratitude and generosity, shifting the focus from consumption to community service. By embracing a simpler and more mindful and meaningful approach, we honour the humble roots of Christmas and foster a deeper sense of appreciation for life’s countless blessings.
A Journey of Rediscovering…
Returning to the roots of Christmas is a journey of rediscovering faith, kindness, and togetherness in a world that often moves at a very rapid pace. The true spirit of Christmas calls us to reflect on values that transcend time and culture: humility, compassion, peace, unity, and love. In embracing these themes, we transform Christmas from a season of materialism into one pregnant with meaning.
As we celebrate Christmas this year, let us remember that this event is not about what we have, but about who we are with and how we make others feel. It is a season of opening our hearts and minds to others, of putting love into action, and of finding moments of peace and tranquility in the midst of cacophony, disorder and chaos. By going back to the roots of Christmas, let us therefore invite joy, hope, and kindness into our lives, allowing Christmas grow and glow with renewed purpose and profound meaning resulting in a new birth in our own lives!
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