Midweek Review
Religion, politics, morality
By Prof. Charles Sarvan, Germany

Epigraph: The
highest expression
of religion
is in the practising
of morality
(Gandhi
Writing is sometimes an attempt at righting, but the intention here is only to share some thoughts on the inter-relation between religion, politics and morality in (non-private) life. In an earlier article, I suggested a slogan: “Religious doctrine is divine; religion is human.” More clearly but less neatly, religious doctrine is either divine (Jesus Christ) or from a very special human being: neither the saintly Buddha nor the Prophet Mohammed claimed divine status. Since religion with its hierarchy and rituals, ceremonies and myths is an edifice erected and elaborated over time by humans, is it surprising that it is deployed to serve human ends – secular, political and economic? Is it surprising that religion, supposed to be ‘other-worldly’, is used as a fig-leaf by humans to hide their very ‘this-worldly’ wishes and ambitions? Is it strange that religion as practised often (most certainly not always) contradicts, indeed is in conflict with, religious doctrine? The memoir of Bloke Modisane (banned in apartheid South Africa) is titled Blame Me on History. Borrowing that title, some who follow religion, rather than religious doctrine, implicitly say: “Blame me on God. It’s the wish and will, if not the command, of God. I have no choice but to obey. My obedience proves my piety”: one definition of ‘religiosity’ is, “an intense, excessive, or fervent religiousness”.
God’s wish
For centuries, the West claimed their conquest of other peoples was in order to carry out God’s wish that they be civilized. Kipling in his poem, ‘The white man’s burden’, urged the USA to conquer the Philippines – for the sake of the latter! The “natives” were, in Kipling’s words, but half devils and half children. Often, to be civilized meant that one was Christian; to be a Christian was to be civilized. Religion was the cloak under which imperialism hid its real nature and purpose. As for the civilizing mission, I turn to Mark Twain’s Following the Equator: A Journey Around the World (Chapter XX1): “In many countries we have chained the savage and starved him to death; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving-kindness [compared] to it. In many countries we have burned the savage at the stake; and this we do not care for, because custom has inured us to it; yet a quick death is loving-kindness to it. In more than one country we have hunted the savage and his little children and their mother with dogs and guns through the woods and swamps for an afternoon’s sport, and filled the region with happy laughter over their sprawling and stumbling flight, and their wild supplications for mercy; but this method we do not mind, because custom has inured us to it; yet a quick death by poison is loving-kindness to it. In many countries we have taken the savage’s land from him, and made him our slave, and lashed him every day, and broken his pride, and made death his only friend, and overworked him till he dropped in his tracks; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving-kindness to it […] There are many humorous things in the world; among them the white man’s notion that he is less savage than the other savages” (end of quote).
Sri Lankan Buddhists
In the days of the British Raj, Richard Congreve, Bishop of Oxford, declared: “God has entrusted India to us to hold it for Him, and we have no right to give it up”: see, Ashis Nandy, The Intimate Enemy: Loss and Recovery of Self under Colonialism, Oxford University Press, 1983. It’s as if the British wished to bestow freedom on India but were prevented by the will of the Almighty. Similarly, Prime Minister Golda Meir asserted that Israel “exists as the fulfilment of a promise made by God Himself”. God made a promise and, after centuries and much suffering, fulfilled it. Such using of heavenly sanction for earthly ends is not uncommon. The popular religious belief among many Sri Lankan Buddhists is that the Buddha miraculously visited the Island thrice, and decreed that it should in its entirety become the land where his doctrine would be preserved in its pristine purity. Therefore, Sri Lankan Buddhists have no choice but to turn this wish into reality: the wishes of the immortal become convenient commands for mortals. Blame us on the Buddha. Unfortunately, in Sri Lanka, Buddhism is not a universal religion, available to all, but associated with one particular group, the Sinhalese. Religious doctrine turned into religion has been racialized. In a personal message to me Graham E. Fuller, author of A World Without Islam, says that despite his Christian upbringing, “it is ultimately Buddhism which has contributed to my personal, most basic world and spiritual views today”. However, he now finds that Buddhists are not “an exception to the bloody link between religion and violence”.
Lofty ideals
All religious doctrines teach and uphold lofty ideals such as love, compassion, kindness, generosity. They enjoin inclusion, rather than exclusion and subordination. Far more than the beauties of nature, what makes a country truly beautiful is the degree to which religious doctrine is practised; the nature and state of its political and civic society: see, among others, Israeli Avishai Margalit’s book titled ‘The Decent Society’. Since all religious doctrines teach a moral life, those who follow and practice religious doctrine lead good and decent lives. On the other hand, those who practise ‘religion’ rather than living by religious doctrine, can lead immoral, even cruel and destructive, lives. In all religious doctrines, crimes are also sins but, ironically and unfortunately, in religion itself crimes such as expropriation and expulsion, assault and murder – even rape – can become signs of one’s righteousness. The religiose interpret, distort and pervert religious doctrine to suit their attitudes and actions.
What the Buddha preached was the product of intense thought and analysis, leading to understanding. That which is now practised and expressed as a religion was originally taught as a behavioural code: lucid and rational; moral, ethical and philosophic. In simple and simplistic terms, the Buddha worked back from effect to cause, and then forward to the eradication or amelioration of (negative) effects. Christ, in his Sermon on the Mount and elsewhere, stressed mercy and the making of peace. A Hadith of the Prophet Mohammed is: You will not enter paradise until you believe. And you will not believe until you love one another. In other words, salvation is through love. Of the Five Pillars of Islam, the Third is Zakat, the giving of alms. The compassion and generosity of Islamic doctrine also urges men to marry widows, thus extending to them protection and support in a difficult and dangerous world. To Gandhi, religion and morality are inseparably bound up with each other: “God is Truth and Love. God is Ethics and Morality”. All religious doctrines stress morality but morality and ethics are often absent in religion. In the folk tale ‘Monkey’ by Wu Ch’eng-en (CE 1500-1580), the Buddha deplores: “greed, slaughter, lust and lying have long prevailed. There is no respect for Buddha’s teaching, no striving towards good works” (translated into English by Arthur Walley, Grove Press, New York, 1970, page 283). The Buddha also admonishes that it’s better to save one life than to build a seven-storeyed temple in his honour: pages 194 and 256. But why turn to a folk tale when the Buddha himself said: “Many who wear the saffron robe have evil traits and lack restraint” (The Dhammapada)?
Religiosity
One definition of ‘religiosity’ is that it’s “an intense, excessive or fervent religiousness”. This kind of religiousness creates convictions and feelings which can lead to intolerance, even to violence, and so to the contradiction between ‘divine’ religious doctrine and (human-created) religion. The religiose can violate the doctrines of their own religion. For example, yet another Hadith of the Prophet says that he is not a believer who eats his fill while his neighbour remains hungry by his side. Yet extreme Islamic groups are filled not with mercy and compassion but with anger and hatred, leading to injury and death. Their main concern is not with those who suffer but with “infidels” and with Muslims who think and believe differently.
The ostensible and ostentatious glorification of god can be nothing more than a vaunting of one’s own wealth and power. I was once shown a temple in India built by a wealthy family. It was entirely of marble, and stood surrounded by mass, abject, poverty – a poverty so ubiquitous in some countries that one no longer sees, much less reacts to, it. In a poem titled ‘Inside of King’s College Chapel’, William Wordsworth, radical turned arch-conservative, urged we must not reproach the architect with “vain expense” because God rejects those offerings made after careful financial calculation. Here one sees the alliance between religion, and the powerful and the wealthy. Pope John fought against Communism in Eastern Europe but turned away from people’s liberation movements in South and Central America. Earlier in time, there are pictures of nuns and priests giving the Nazi salute at parades. To ask whether Jesus Christ who lived in the first century, CE, was a socialist is to fall into anachronism but his greatest love and concern were for the poor, the disadvantaged, the marginalised. Indeed, he saw material wealth as a hindrance to spiritual salvation. Feed the starving, clothe those in rags, give shelter to the homeless.
Dhammapada
The Buddha too in ‘The Dhammapada’ advises us to lighten our boat of material things and desires so that it travels better. From my reading, it would appear that many (I do not say all) extreme Christian groups in the USA have no objection to excessive wealth. The Christian-right supports ‘big business’; is against the termination of pregnancy, gun-control and measures to protect the environment. They object to the state stepping in to help the disadvantaged in spheres such as medical-care, schooling, housing and transport, seeing in such measures the bogey of “socialism”. Christ was a radical, and that is why the Jewish establishment, led by the priests, had him crucified. But those on the religious-right turn him into a conservative and a capitalist. (The Stoic philosopher and emperor, Marcus Aurelius, noted that what was bad for the bee-hive cannot be good for the bees, but selfishness and the greed for immediate gain override such consideration.) In Sri Lanka, the clergy urge the crowning of Buddhism: power and prestige for the religion means power and prestige for its clergy. I cite from my article, ‘Waving the flag’: “In a certain context Karl Marx said: If this is Marxism, then I’m not a Marxist. Similarly, one can imagine Christ saying that of Christianity or the Buddha, ‘the Soul of Utmost Compassion’, sadly saying, if this is Buddhism, then I’m not a Buddhist.”
Since it’s mentioned above, I turn to the environment and quote from Laudato Si’: On Care For Our Common Home by Pope Francis. The earth is among the most abandoned and maltreated of our poor (page 7). To commit crimes against the natural world is a sin against ourselves and God (page 10). We no longer speak the language of fraternity with the world but one of masters, consumers, ruthless exploiters, unable to set limits on our needs (pages 11-12). “Never have we so hurt and mistreated our common home as we have in the last two hundred years” (page 28). My article on it appeared on 6 September 2015 both in ‘Colombo Telegraph’ and in the Sunday Times, and I quote from it:
“Pope Francis is the head of the largest religious denomination, numbering about 1.2 billion people, and this appeal has been translated into several of the world’s languages. His wish and attempt is “to enter into dialogue with all people about our common home” (italics added). The violence in our hearts is “reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life” (p. 7). What the Pope attempts is a conversion, an ecological conversion though, as I will attempt to show later, the Pope implicitly argues that a truly religious life, whatever the religion, is one in harmony with nature and the environment. He defines ecology as the study of the relationship between living organisms and the environment in which they develop (p. 69). With characteristic modesty, he does not claim to dispose of questions here ‘once and for all’ but accepts they will be “reframed and enriched again and again” (p. 14). I see Pope Francis as coming within a noble tradition, one which goes back to the Buddha and to Christ; to Gandhi and the Dalai Lama. (I am not a Catholic.)”
The religiose (again, as distinct from those who follow religious doctrine) tend to think that atheists, having no hope of reward; fearing no damnation or unfortunate rebirth, are immoral.
This, of course, is naïve and incorrect: the highly religious can be very immoral while some atheists have led noble, exemplary lives. (The Buddha believed in nobility but this ‘nobility’ was not by birth and caste but one that was earned through character, conduct and contribution.) Professor Louise Antony has published statements by some leading thinkers who happen to be atheists under the title Philosophers Without Gods, Oxford University Press. One definition of “humanist” is that it’s “an adjective relating to a philosophy asserting human dignity and man’s capacity for fulfilment through reason and scientific method”. It has been noted that countries which are not overtly religious – Scandinavia, Holland, New Zealand, etc. – have a far better humanist record than those which loudly proclaim their religious piety. They are superior in human rights, in care for their citizens, in providing health and social care, public transport, in minority rights and others that enable a decent and good life. In the USA white supremacists crudely and violently proclaim that they are Christians, followers of Gentle Jesus. In Sri Lanka, what incenses and mobilises Buddhist monks is not widespread poverty and misery; not domestic and state violence; alcoholism; the degradation of the environment; crime and corruption but non-Buddhist, non-Sinhalese population-groups.
Epilogue
. If the highest expression of religion is in the practising of morality (Gandhi), the best form of worship of God or the gods is to try to live by religious doctrine, actively caring for our only home, the planet.
Sri Lanka’s national anthem was composed by Ananda Samarakoon who had been a student of Rabindranath Tagore at Santhiniketan, ‘The Abode of Peace’. Born in 1911, Mr Samarakoon committed suicide in 1962. One recalls with deep regret and sorrow (not to mention irony) the following lines from his anthem
In wisdom and strength renewed,
Ill-will, hatred, strife all ended,
In love enfolded…
Midweek Review
A victory that can never be forgotten
The country is in deepening turmoil over the theft of USD 2.5 mn from the Treasury. The Treasury affair has placed the arrogant NPP in an embarrassing position. The controversial release of 323 red-flagged containers from the Colombo Port, in addition to two carrying narcotics and the coal scam that forced Energy Minister Kumara Jayakody to resign, has eroded public confidence though the NPP pretends otherwise.
Suspicious deaths of a Finance Ministry official, suspended over the Treasury heist of USD 2.5 million, and ex-SriLankan Airlines CEO Kapila Chandrasena shouldn’t distract the government and the Opposition from marking victory over terrorism.
But, the country, under any circumstances, shouldn’t forget to celebrate Sri Lanka’s greatest post-independence achievement. Dinesh Udugamsooriya, a keen follower of conflict and post-Aragalaya issues, insists that those who cherish the peace achieved should raise the national flag in honour of the armed forces.
The armed forces paid a huge price to preserve the country’s unitary status. Those who represent Parliament and outside waiting for an opportunity to return to Parliament must keep in their minds, unitary status is non-negotiable, under any circumstances, and such efforts would be in vain.
By Shamindra Ferdinando
Sri Lanka celebrates, next week, the eradication of the bloodthirsty separatist Liberation Tigers of Tamil Eelam (LTTE) as a conventional threat to the survival of this nation, at least in our hearts, even if the authorities dampen any celebrations. The armed forces brought the war to a successful conclusion on 18 May, 2009. The body of undisputed leader of the LTTE, Velupillai Prabhakaran, was found on the banks of the Nanthikadal lagoon, on the morning of 19 May, less than 24 hours after the ground forces declared the end of operations in the Vanni theatre.
The LTTE’s annihilation is Sri Lanka’s greatest post-independence achievement. Whatever various interested parties, pursuing different agendas say, the vast majority of people accept the eradication of the LTTE’s conventional military capacity as the armed forces’ highest achievement.
Sri Lanka’s triumph cannot be discussed without taking into consideration how the Indian-trained LTTE, who also went on to fight the New Delhi’s Army deployed here, in terms of the Indo-Lanka Peace Accord, signed in July, 1987, giving it an unforgettable hiding. The Indian misadventure here cost them the lives of nearly 1,500 officers and men. Just over a year after the Indian pullout, in March, 1990, the LTTE assassinated Rajiv Gandhi who, in his capacity as the Prime Minister, deployed the Indian Army here. But India launched the Sri Lanka destabilisation project during Indira Gandhi’s premiership.
Western powers, the now decimated United National Party (UNP), Janatha Vimukthi Peramuna (JVP), and an influential section of the media, propagated the lie that the LTTE couldn’t be defeated. But, the United People’s Freedom Party (UPFA), under President Mahinda Rajapaksa’s resolute leadership, sustained a nearly three-year long genuine sustained offensive that brought the entire Northern and Eastern regions back under government control.
The UNP relentlessly hindered the war against the LTTE. UNP leader Ranil Wickremesinghe, hell-bent on undermining the military campaign, had no qualms in questioning the military strategy. The former Prime Minister went to the extent of sarcastically questioning the culmination of the military campaign in the East with the capture of Thoppigala (Baron’s cap) in the second week of July, 2007, calling it just a rock outcrop with no significance. Believing the military lacked the strength to continue with the campaign, Wickremesinghe publicly ridiculed the Thoppigala success. The then Brigadier Chagie Gallage, the pint-sized human dynamo, provided critical leadership to the highly successful Eastern campaign that deprived the LTTE the opportunity to compel the armed forces to commit far larger strength to the region. We clearly recall how he went to announce the prized capture from his forward base, that afternoon, driving his own jeep, dressed as a soldier wearing a cap, with his second in command seated by his side, obviously not to fall victim to any sniper hiding in the surrounding jungles.
The likes of Ravi Karunanayaka, Lakshman Kiriella, Dr. Rajitha Senaratna and the late Mangala Samaraweera demeaned such successes by contributing to a vicious political campaign that dented public confidence in the armed forces. Then Lt. General Sarath Fonseka’s Army needed a massive boost, not only to sustain the relentless advance into the enemy territory, but to hold onto and stabilise areas brought under government control. But the viciousness of these critics were such that Samaraweera had the gall to say that Fonseka was not even fit to lead the Salvation Army.
The Opposition campaign was meant to deter the stepped up recruitment campaign that enabled the Army to increase its strength from 116,000 to over 205,000 at the end of the campaign. In spite of disgraceful Opposition attempts to cause doubts, regarding the military campaign among the public, with backing from Western vultures, who were all for LTTE success, the Rajapaksa government maintained the momentum.
President Rajapaksa had a superb team that ensured the government confidently met the daunting challenge. That team included Defence Secretary Gotabaya Rajapaksa, Vice Admiral Wasantha Karannagoda, Lt. General Sarath Fonseka, Air Marshal Roshan Goonetileke and the then Chief of National Intelligence (CNI) Maj. General Kapila Hendawitharana. There were also the likes of Rear Admiral Sarath Weerasekera, who returned from retirement to transform the once ragtag Home Guards into a worthy back-up to the military, as the Civil Defence Force, at critical places/junctures.
The then Governor of the Central Bank, Ajith Nivard Cabraal, played a significant role in overall government response to the challenge. The then presidential advisor MP Basil Rajapaksa’s role, too, should be appreciated and Prof. Rajiva Wijesinghe as well as Minister Mahinda Samarasinghe contributed to counter the false propaganda campaigns directed at the country. Whatever the shortcomings of the Mahinda Rajapaksa-led UPFA may have had, the armed forces couldn’t have succeeded if the resolute political leadership he provided, with his team of brothers, failed both in and outside Parliament. That is the undeniable truth.
During the 2006-2009 campaign, the UNP twice tried to defeat the UPFA Budget, thereby hoping to bring the war to an abrupt end. Th utterly contemptible move to defeat the UPFA Budget ultimately caused a split in the JVP with a section of the party switching its allegiance to President Rajapaksa to save the day.
Amidst political turmoil and both overt and covert Western interventions, the armed forces pressed ahead with the offensive. It would be pertinent to mention that the Vanni campaign began in March, 2007, a couple of months before the armed forces brought the eastern campaign to an end.
Vanni campaign
The Army launched the Vanni campaign in March, 2007. The 57 Division that had been tasked with taking Madhu, and then proceeding to Kilinochchi, faced fierce resistance. The principal fighting Division suffered significant casualties and progress was slow. An irate Fonseka brought in Maj. Gen. Jagath Dias as General Officer Commanding (GoC) of the 57 Division to advance and consolidate areas brought under control.
The Army expanded the Vanni campaign in September, 2007. The Task Force 1 (later 58 Division) launched operations from the Mannar ‘rice bowl’. Fonseka placed Gallage in command of that fighting formation but was replaced by the then Brigadier Shavendra Silva, as a result of a medical emergency.
The Army gradually took the upper hand in the Vanni west while the LTTE faced a new threat in the Vanni east with the newly created 59 Division, under Brigadier Nandana Udawatta, launching offensive action in January, 2008. Having launched its first major action in the Weli Oya region, that Division fought its way towards Mullaitivu, an LTTE stronghold since 1996.
The 53 (Maj. Gen. Kamal Gunaratne) and 55 (Brig. Prasanna Silva) Divisions, deployed in the Jaffna peninsula, joined the Vanni offensive, in late 2008, as the TF 1 fought its way to Pooneryn, turned right towards Paranthan, captured that area and then hit Elephant Pass and rapidly advanced towards Kilinochchi. The TF 1 and 57 Division met in Kilinochchi and the rest is history.
Once the Army brought Kilinochchi under its control, in January, 2009, the LTTE lost the war. The raising of the Lion flag over Kilinochchi meant that the entire area, west of the Kandy-Jaffna A9 road, had been brought under government control. By then the LTTE had lost the sea supply route, between Tamil Nadu and Mannar region. The LTTE was surrounded by several fighting formations in the Vanni east while the Navy made an unprecedented achievement by cordoning off the Mullaitivu coast that effectively cut them off on all sides.
During the final phase of the naval action, they captured Sea Tiger leader Soosai’s wife, Sathyadevi, and her children Sivanesan Mani Arasu and Sivanesan Sindhu. Spearheaded by the elite Fourth Fast Attack Flotilla, the Navy conducted a sustained campaign, with spectacular success in the high seas, and, by late 2008, the Navy dominated the waters around the country.
The sinking of floating LTTE warehouses, with the intelligence provided by the Directorate of Military Intelligence (DMI) and the US Pacific Command, after the Americans decided to speed up the inevitable, and a campaign, directed at operations across the Palk Strait, weakened the LTTE. By early January, 2009, the LTTE had lost its capacity to carry out mid-sea transfers, and the use of Tamil Nadu fishing trawlers to bring in supplies, and it was only a matter of time before the group surrendered or faced the consequences.
Although Tamil Diaspora still believed in the LTTE launching a massive counter attack on the Vanni east front and the Tamil National Alliance (TNA), under the leadership of the late R. Sampanthan, worked hard to halt the offensive, President Rajapaksa declared that the offensive wouldn’t be called off. President Rajapaksa had the strength to resist the combined pressure brought on him by the West and the UN until the armed forces delivered the final blow.
The despicable efforts made by US Secretary of State Hillary Clinton to block IMF funding for Sri Lanka is in the public domain. Clinton was obviously trying to please the Tamil Diaspora. The US made that attempt as the ground offensive was on the last phase against the backdrop of the international community suspending relief supply ships to Puthumathalan.
The IMF provided the much required funding to Sri Lanka, regardless of Clinton’s intervention.
A targeted assassination
The Air Force conducted a strategic campaign against the LTTE while providing support to both the Army and the Navy. Despite limited resources, the Air Force pulverised the enemy and high profile target assassination of S.P. Thamilselvan, in his Kilinochchi hideout, in early November, 2007, shook the LTTE leadership. The deployment of a pair of jets (Kafir and MiG 27), on the basis of intelligence provided by the DMI and backed by UAV footage, to carry out a meticulous strike on Thamilselvan’s Kilinochchi hideout, caused unprecedented fear among the LTTE.
Current Defence Secretary, Sampath Thuyakontha, in his capacity as the Commanding Officer of No 09 Squadron, played a vital role in action against the LTTE. Thuyakontha earned the respect of all for landing behind enemy lines in support of LRRP (Long Range Reconnaissance Patrol).
As the Army advanced on the Vanni east front, thousands of LTTE cadres gave up their weapons, threw away their trade mark cyanide capsules and surrendered. Their defences crumbled and even hardcore cadres surrendered, regardless of the warning issued by Prabhakaran. By the time the armed forces concluded clearing operations, over 12,000 LTTE cadres were in government custody. Although those who couldn’t stomach Sri Lanka’s victory over the LTTE propagated lies regarding the rehabilitation programme, the ordinary Tamil people appreciated the project.
C.V. Wigneswaran, in his capacity as the Chief Minister of the Northern Province, called for a US investigation into the death of ex-LTTE cadres in government custody. The retired Supreme Court judge sought to consolidate his political power by alleging the Army executed surrendered men by injecting them with poison. The then Yahapalana government failed to take action against Wigneswaran who claimed over 100 deaths among ex-combatants.
Instead of initiating legal action, the war-winning Rajapaksa government rehabilitated them. Even after the change of government, in 2015, the rehabilitation project continued. Almost all of them had been released and, since the end of war, the members of the defeated LTTE never tried to reorganise, though some Diaspora elements made an attempt.
The LTTE’s demise brought an end to the use of child soldiers. Those who demand justice for Tamils, killed during the war, conveniently forget that forcible recruitment of children, by the LTTE, also ended in May, 2009. Struggling to overcome severe manpower shortage, amidst mounting battlefield losses, the LTTE abducted Tamil children, from the early ’90s, to be press-ganged into their cadre.
Although the UN and ICRC sought a consensus with the LTTE, way back during Chandrika Bandaranaike Kumaratunga’s tenure as the President, to cease forced recruitment of children, they couldn’t achieve the desired results. The much publicised UN-ICRC projects failed. The LTTE continued with its despicable abduction of children. The LTTE never stopped child recruitment and, depending on the ground situation, it carried out forced recruitment drives. The signing of the Norwegian arranged Ceasefire Agreement (CFA), too, failed to halt forced child recruitment.
The Darusman report that accused the military of killing over 40,000 civilians during the last phase of the war revealed that the LTTE tried to recruit children as it was about to collapse.
The TNA, or any other like-minded group here or abroad, never urged the LTTE to give up civilian shields and stop recruiting children, though they realised Prabhakaran could no longer change the outcome of the war. Norway, and those who still believed in a negotiated ‘settlement’ in a bid to prevent the annihilation of the group, desperately tried to convince Prabhakaran to give up civilian shields.
A note, dated February 16, 2009, sent to Basil Rajapaksa, by Norwegian Ambassador Tore Hattrem, expressed concern over the fate of those who had been trapped in the Vanni east. Hattrem’s note to Basil Rajapaksa revealed Norway’s serious concern over the LTTE’s refusal to release the civilians.
The following is the Norwegian note, headlined ‘Offer/Proposal to the LTTE’, personally signed by Ambassador Hattrem: “I refer to our telephone conversation today. The proposal to the LTTE on how to release the civilian population, now trapped in the LTTE controlled area, has been transmitted to the LTTE through several channels. So far, there has been, regrettably, no response from the LTTE and it doesn’t seem to be likely that the LTTE will agree with this in the near future.”
In the aftermath of the Anandapuram debacle in the first week of April, 2009, the LTTE lost its fighting capacity to a large extent. The loss of over 600 cadres marked the collapse of the organisation’s conventional fighting capacity.
The LTTE sought an arrangement in which it could retain its remaining weapons and start rebuilding the group again. President Rajapaksa emphasised that only an unconditional surrender could save the group’s remaining cadre. The President refused to recognise an area under the LTTE’s control. The CFA, signed by Wickremesinghe and Prabhakaran, in February, 2002, recognised a vast area under the LTTE control. The CFA gave unparalleled recognition to the terrorist group and that was exploited by them to the hilt.
NPP’s dilemma
During his controversial May Day address this year, President Anura Kumara Dissanayake declared that only the armed forces and police could carry arms. Dissanayake warned that no one else could retain weapons.
President Dissanayake’s declaration is of pivotal importance as the armed forces and police twice crushed JVP-led insurgencies, in 1971 and 1987-1990. Dissanayake is the leader of the JVP and the NPP, two political parties recognised by the Election Commission.
Dissanayake, who is also the Minister of Defence and Commander-in-Chief of the armed forces, caused controversy last year when the government announced that the President wouldn’t attend the 16th annual war heroes’ commemoration ceremony at War Heroes’ Memorial, in Sri Jayawardenepura Kotte.
That announcement triggered massive backlash. The government rescinded its earlier decision. Having received an unprecedented endorsement from the northern and eastern electorates, both at presidential and parliamentary polls in September and November, 2024, respectively, President Dissanayake seemed to have been somewhat reluctant to join the national celebration.
Yahapalana leaders President Maithripala Sirisena and Prime Minister Ranil Wickremesinghe succumbed to Tamil Diaspora and Western pressures to do away with the 2016 annual armed forces Victory Day parade. That treacherous move followed them betraying the war-winning armed forces at the Geneva-based United Nations Human Rights Council (UNHRC) in October, 2015.
They co-sponsored accountability resolution, introduced by the US in terms of an understanding with the LTTE’s sidekick. Sirisena and Wickremesinghe forgot that the TNA recognised the LTTE as the sole representative of the Tamil speaking people, in 2001, thereby setting the stage for Eelam War IV. Sampanthan’s outfit, the Illankai Thamil Arasu Kadchi (ITAK)-led TNA, showed its true colours when it joined the UNP-JVP led initiative to defeat Mahinda Rajapaksa. Having accused the war-winning Army Commander, Sarath Fonseka, of unpardonable war crimes, the TNA, along with the UNP-JVP combine, backed Fonseka at the 2010 presidential election. The South rejected Fonseka and he lost the race by a staggering 1.8 mn votes which late JVP leader Somawansa Amarasinghe foolishly called a computer ‘jilmart’, a newly coined word of our fake Marxists. Fonseka’s indefensible declaration, in the run-up to the 2010 presidential election that the celebrated 58 Division executed surrendered LTTE cadres, didn’t do him any good. President Rajapaksa never explained why the US’ unofficial contradiction of Fonseka’s claim was never used cleverly to counter unsubstantiated war crimes allegations, along with Lord Naseby disclosures made in October, 2017.
Sri Lanka’s failure to properly defend the armed forces is nothing but an insult to them. They saved the country from the JVP twice, and Indian trained over half a dozen terrorist groups, finally bringing the largest and the deadliest of them, the LTTE, down to its knees, on the banks of the Nanthikadal lagoon.
The armed forces shouldn’t hesitate to remember their glorious victory over terrorism. Since the change of government in September, 2024, the armed forces refrained from at least mentioning their battlefield achievements. At the last Independence Day, the armed forces shockingly mentioned their role in the Ditwah cyclone recovery efforts as their main achievement, to please the political masters, who themselves have been lackeys of the West, while outwardly professing to be Marxists, the latter line they have already conveniently dropped for all purposes. The armed forces shouldn’t play NPP politics but explain the situation to the current dispensation. The failure on the part of armed forces to erase their proud achievements against terrorism, out of their press releases/narratives, look rather stupid.
Midweek Review
A Novel, a Movie and a Play
Drawing a Thread through Loss and Creativity in Shakespeare’s Life
William Shakespeare [1556-1616] is generally regarded as the greatest playwright and poet in the English language. Notwithstanding the universal appeal and the timelessness of his work, very little is known about his inner-self. Despite his profound understanding of the human condition, evident in his remarkable works of drama and poetry, the origin of his psychological insights – formed long before formal theories of the mind emerged – remain unknown, often loosely ascribed to an innate gift. The thematic and philosophical dimensions of his work are often said to be influenced by the classics of the ‘ancient world’ such as Ovid’s Metamorphosis.
The bestselling novel, Hamnet, by Maggie O’Farrell is a confluence of fact and fiction. The award-winning movie, by the same name, is an adaptation of the novel, its screenplay co-written by Maggie O’Farrell and Chloe Zhao, the director. The central theme of the novel and the movie is the devastating impact of the death of Shakespeare’s son, Hamnet, in 1596, at an early age of eleven, and the sensitive portrayal of the grieving process of the family, inviting the audience to reflect on the proposition that Shakespeare channelled his personal grief into writing Hamlet, the play, four years later.
Mourning and melancholy take centre stage in Hamlet prompting a probable link between William Shakespeare’s own emotional world and his artistic imagination. Interestingly, the names Hamnet and Hamlet were used interchangeably during the Elizabethan era, adding weight to the speculation.
The movie matches the imaginative and descriptive brilliance of the novel. The narrative unfolds against the backdrop of Stratford-upon-Avon and its environs and its inhabitants of Elizabethan England, finally shifting to London and the Globe Theatre. The film won eight nominations at the 98th Academy Awards, including best picture, best director for Zhao, and best actress for Jessie Buckley, who immortalises Anne Hathaway, [‘Agnes’] Shakespeare’s wife, through whom the real face of family grief is portrayed. Shakespeare [nameless] remains ‘silent’ and virtually ‘back-stage’ in London preoccupied with the playhouse, the players and the plays.
Many Shakespeare scholars have speculated about a probable link between the death of Hamnet Shakespeare and the writing of Hamlet, his Magnum Opus:
“No one can say for certain how the death of Shakespeare’s son affected him, but it is hard not to notice that in the years following Hamnet’s death Shakespeare wrote a play obsessed with fathers and sons, grief, and the persistence of the dead.” [James Shapiro]
“Hamnet’s death must have been a devastating blow…..and the shadow of that loss may well lie behind the profound meditations on mortality in Hamlet.” [Park Honan]
“The death of Hamnet is the most plausible personal event to have touched Shakespeare deeply in these years, and it is tempting to hear an echo of that loss in the grief that permeates Hamlet.” [Germaine Greer]
That echo is clearly heard in Act 4, scene 5 in Hamlet:
He is dead and gone, lady,
He is dead and gone;
At his head a grass-green turf,
At his heels a stone.
Yet, in the play, a son loses his father, and the circumstance of the loss is different. Hamlet mourns the sudden death of his father, king Hamlet, he idolised. The young prince is faced with a complex emotional challenge as the late king’s brother, Claudius, usurper to the throne, marries the widowed queen, denying the young prince of his lawful right to sovereignty. The process of mourning is weighed down by the profound significance of the personal loss to the prince and being bereft of any trusting relationships to share his grief – mourning turning to melancholy.
Shakespeare’s greatest tragedy, Hamlet, has gained unremitting interest of audiences, universally over four hundred years, and has been open to divergent appraisal. Any commentary on the play without an exploration of the psyche of its protagonist, prince Hamlet, would be as the popular cliché goes, ‘like Hamlet without the prince of Denmark!’ Hamlet is the longest of all Shakespearean plays, with the least amount of action, but with the most amount of spoken word, mainly by prince Hamlet, which includes his soliloquies [solo locution: self-discourse] that opens the door to his inner self, inviting in by Hamlet himself: “pluck out the heart of my mystery”.
In the first of his soliloquies, Hamlet reveals his affliction with melancholy. He describes the world as worthless, wishes he is dead, contemplates suicide but regrets that God does not sanction such self-destruction. “O, that this too too solid flesh would melt/ Thaw and resolve itself into dew/ O, that the Everlasting had not fixed/ His cannon ‘gainst self-slaughter. O, God, God/ Seem to me all the uses of this world!’
Hamlet’s anguish is expressed as: ‘This goodly frame, the earth’ is no more than a ‘Sterile promontory’; ‘this majestical roof fretted with golden fire’; the heavens, ‘a foul and pestilent congregation of vapours’; and man, ‘the paragon of animals’, a quintessence of dust’, his mind ‘an unweeded garden/ That grows to seed.’ – Hamlet’s melancholic thought with depressive and nihilistic content expressed in philosophical terms.
But his anguish is best depicted in his fourth soliloquy [Act 3, Scene1] arguably, the most quoted piece of verse in all Shakespeare: ‘To be, or not to be’ – about life and death. He questions, ‘whether ‘tis nobler in the mind to suffer/ The slings and arrows of outrageous fortune/ Or take arms against a sea of troubles/ and by opposing, end them’. What happens after death? Is it a peaceful sleep or nightmare? Do we end our miseries by putting ourselves to the ‘quietus’ with a dagger, and enter that ‘undiscovered country’ from which ‘no traveller returns’, or put up with our problems? ‘Conscience makes cowards of us all’ and make us procrastinate.
In his soliloquies Hamlet reveals his affliction with melancholy. He wishes that his body would melt away, describes the world as worthless and contemplates suicide – negative cognitions about the self, the environment and the future, characteristic of severe mood disturbance – but regrets that God does not sanction such self-destruction.
********
Grief is a universal human experience following loss, characterised by sadness, at times mixed with anger and guilt, and frequently transient in nature. Depending on the perceived significance [‘meaningfulness’] of the loss and the absence of a sharing or confiding relationship, grief may become prolonged, with a potential to become pathological.
In a seminal paper published in 1917, Sigmund Freud [1856 – 1939], argued that there are two different responses to loss – ‘Mourning and Melancholia’. His contribution remains the basis for understanding unconscious grief in psychoanalytic thought.
Freud describes mourning as a natural way to respond to losing something or someone significant. It is a transitory process, potentially transforming, albeit painful. In mourning the loss of a loved one, the bereaved gradually withdraws the emotional energy – ‘libido’ – from ‘the lost object’, and the emotional investment is redirected to an ‘alternate object’ or pursuit. Throughout this process the ‘self’ remains intact, allowing the person to heal by integrating the loss into life. In psychology, this process in which a person unconsciously redirects unacceptable or distressing impulses into socially acceptable or constructive activities is called sublimation – a concept introduced by Sigmund Freud and later developed further by his daughter Anna Freud. Instead of expressing the impulse directly, the energy behind it is transformed into something positive or productive – an ‘ego defence’.
On the other hand, Freud described melancholia as a persistent state that stays within the ‘unconscious’ – the repressed aspect of the mind, while the person feels trapped in unresolved emotions which jeopardises their mental and physical well-being.
Shakespeare lost a child, the only son, Hamnet, still in his formative years. The playwright had no option but to leave his family in his birthplace of Stratford-upon-Avon, and return to London after burying his son to continue his work at the playhouse. The significance of the loss to the father would, no doubt, have been profound, as the Greek historian Herodotus fittingly proclaimed, “No one that has lost a child knows what it is to lose a child”.
In the novel, and as depicted in the movie, Agnes [Anne Hathaway] travels to London to meet her husband. Unknown to him she stands with the audience at the Globe Theatre to watch Hamlet, the play, while Shakespeare remains backstage. As O’Farrell poignantly writes in her novel, “Hamlet, here on this stage, is two people, the young man alive, and the father dead. He is both alive and dead. Her husband [Shakespeare] has brought him back to life, in the only way he can”. “She stretches out a hand as if to acknowledge them, as if to feel the air between the three of them, as if to pierce the boundary between audience and players, between real life and play”.
Many literary scholars speculate that Shakespeare in mourning gave voice to his grief through Hamlet, the play’s introspective protagonist, who takes to the stage with melancholic expression. There are others who dispute this view, arguing that Hamlet is a product of his creative genius that transcends any autobiographical explanation. While Hamnet, the novel, and its film adaptation do not assert a direct historical link, they suggest an association between the playwright’s personal loss and his artistic creation. The notion that Shakespeare sublimated his grief into creating the iconic stage work remains suggestive, yet unprovable, but reveals an important ‘therapeutic strategy’ [sublimation] in dealing with loss. Nevertheless, through Hamlet, he gives enduring expression to a universal human condition – grief – that resonates across time.
Moreover, from an aesthetic point of view, a work of art can truly be called Art – whether encountered on the page, the screen, or the stage – when it invites reflection or evokes emotion. The thread that runs through the novel, the movie and the play tend to reinforce that notion.
By Dr. Siri Galhenage, Psychiatrist [Retd]
sirigalhenage@gmail.com
Midweek Review
The Dignity of the Female Head
You’ve been at it these long hours,
Sweeping the sidewalks of the big city,
And scrubbing floors of public toilets,
All the while wiping the sweat off your brow,
And waiting eagerly for departure time,
To get to your comfy nest in the teeming slum,
And see the eyes of your waiting kids,
Light up with love at your sight,
Their hands searching you for sweets,
And such moments of family joy,
Are for you and other women of dignity,
What is seriously meant by Liberation,
But this is lost on grandstanding rulers,
Who know not the spirit of shared living,
Nor the difference between a home and a house.
By Lynn Ockersz
-
News4 days agoLanka Port City officials to meet investors in Dubai
-
News1 day agoEx-SriLankan CEO’s death: Controversy surrounds execution of bail bond
-
News5 days agoSLPP expresses concern over death of former SriLankan CEO
-
Editorial6 days agoThe Vijay factor
-
News5 days agoPolice inform Fort Magistrate’s Court of finding ex-CEO of SriLankan dead under suspicious circumstances
-
Features2 days agoHigh Stakes in Pursuing corruption cases
-
Features2 days agoWhen University systems fail:Supreme Court’s landmark intervention in sexual harassment case
-
Features6 days agoPalm leaf manuscripts of Sri Lanka – 1
