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The end of the Liberation Struggle



The Times of Senthan: Little known Liberator and Silent Giant – II

by Rajan Hoole

Senthan’s Exceptional Perceptiveness

Dietrich Bonhoeffer observed, in his Letters and Papers from Prison, that there were two groups who successfully resisted the Nazi propaganda onslaught: they were the strong Christians and the Marxists. Their perceptions were rooted in their understanding of History. Senthan was a critical reader of Marxist literature, whose mind and literary style were enriched from school days by the late classics of English and Continental authors such as Chekov and Joseph Conrad. His defiance of what was inimical to society was total and unwavering. In July 1983, communal violence was unleashed with high level connivance following a bomb attack on an army vehicle in which 13 soldiers were killed. Senthan who was living on Brown Road, not far from the incident, held his son and daughter, each by a hand, and stood still for a long time.

He told his assistant, “They [the LTTE] have started a war without any preparation among the people. This will lead to total destruction.” Unlike most of us, who were to a varying extent guided by emotions and public feeling in the rage and fear of the moment, Senthan was quite firmly guided by his intellect.

He viewed the communal violence unleashed on the Tamils in 1958 and 1977 as unpardonable crimes to assuage Sinhalese nationalist compulsions. Sinhalese politics carried on without the slightest expression of remorse, and wanted the Tamils to forget that they ever happened, without any visible change of attitude. He regarded a Tamil liberation struggle to be fully justified, but after preparation and taking the people into confidence.

Senthan had his ear close to the ground and what he had observed in the TULF and the LTTE was their political bankruptcy. With their rhetoric they created unrealistic expectations and when they found themselves at a dead end, they drew sympathy by provoking the State into some reckless or barbaric action where the people bore the brunt of reprisals.

An early example was the police charge into the crowd on the final day of the International Tamil Research Conference in Jaffna on 9th January 1974, with the intention of arresting the Tamil Nadu politician Janarthanan. Mrs. Bandaranaike’s government was sensitive about an outpouring of nationalist fervour, and the organisers had given the Police word that Janarthanan would not speak from the platform. However Mr. Amirthalingam had invited Janarthanan on to the platform for a ceremony of garlands and expressions of mutual esteem. Although Janarthanan got down at the organisers’ request, intelligence of the event resulted in armed policemen charging in. Nine civilians died of electrocution by a live line being brought down by police firing into the air.

The political version of the event that received wide circulation, is that the tragedy was a result of instigation by the Jaffna mayor, ‘the traitor’ Alfred Duraiappa (Arrogance of Power). Of this allegation there was not the slightest hint in the highly commended unofficial De Kretser committee of inquiry report. The rumour, which was given traction from political platforms, set the course for the execution of Duraiappa; his purported killer Prabhakaran earned his spurs as the supremo.

The 1983 July bomb blast was triggered by a crisis within the LTTE. If their militant network lacking political roots among the people was checked by intelligence operations, they would have been in a pickle. Seelan, after his injury that was treated by Rajani was taken to India for advanced treatment. There he fell in love with a Malayali nurse and the Leader ordered him back to Jaffna. In Jaffna Seelan isolated himself, refused to see the Leader and confided remorsefully to his friends, his regret for having on Prabhakaran’s order murdered his fellow freedom fighter, Sundaram. He stayed on in a camp after being warned of its discovery and was ambushed and killed. A former Chief of Staff told me that Brigadier Balthazer had worked hard and had cracked several militant hideouts. This work was thrown to waste by the political insanity of the July 1983 violence as an answer to a routine setback.

Most Tamils reacted to the 1983 violence without any hope of justice for the victims, which the appointment of the Sansoni Commission had given in 1977. Some concentrated on exposing the Government internationally or lobbying India or other foreign powers. A choice that seemed to many the only option available was to collect money for the armed groups.

Senthan at this crucial time stood among the exceptions on the ground, totally disillusioned with the fatal direction in which the LTTE was bound to drive the militant struggle. For him the politics of the TULF and LTTE had the same rhetorical roots. Both for him were products of the unimaginative Tamil middle class. As an example of its actual and potential criminality, he saw the elite clinging on to the hideous institution of caste that made a mockery of liberation. The new caste elite represented a marriage of convenience between powerful sections of the Vellala elite and the Valvettithurai elite. The latter lost its importance after the war, while the former became vicarious carriers of LTTE’s heroic ideology and rhetoric, purely as a source of power.

As for the nature of Tamil politics, Senthan said that while the educated classes seldom understood, low level officials like village headmen (GS officers) who dealt with the ordinary people knew it from the start. When the report of the 1976 meeting between Amirthalingam and Prabhakaran hit the local grapevine, Senthan told me, a village headman swore in colourful language that knowing the essence of these two, it is a miserable fate that awaited the Tamils.

A healthy liberation struggle, Senthan said, should have no truck with crime, and any occurrence of it should be rooted out; individual killings like that of Alfred Duraiappah for their political leanings were costly crimes. The Irish Easter Uprising of 1916 through the occupation of Dublin Post Office by members of the Irish Republican Brotherhood, who surrendered and were executed by the British State, was described by the poet Yeats as a ‘Terrible Beauty.’ It reflected the sacrifice by the surrendered men that their execution would lay the seeds for the birth of a new, free, Ireland.

Contrarily, there was no beauty terrible or otherwise in murdering defenceless individuals and the killers parading themselves as heroes and patriots. A public that gives credit to such claims degrades itself by rejecting the first principle of a free people, which is justice.

Senthan explained further on the theme of criminality. Valvettithurai which played an important role in the militant struggle had a legitimate trade with India which was stopped early in the Second World War. Its legitimate activity gave way to a smuggling industry, which also harboured a criminal element that is not good for any society. This element, he said, was in evidence at local sports matches between schools, where strong arm methods were in evidence when their side was losing. The talks between Amirthalingam and the killers of Duraiappah symbolised a liberation struggle drawing on this criminal element. The dangers were sensed by several ordinary people, like the village headman cited earlier.

The first phase of the war

After July 1983, several militant groups confronted the Sri Lankan security forces, with the leading groups patronised by India, whose role is still the subject of speculation. The killing in 1985 of two MPs, Dharmalingam and Alalasundaram by elements from TELO, the group seen as most favoured by India, could not but induce an element of menace into the prevailing ceasefire brought about by India. With the Army confined to its bases, it had given the civilians relief; and there was relative freedom of expression. Dissenting publications came out with the aid of militant sponsors, notably the Theepori group’s book on PLOTE’s torture camps on Indian soil. The book’s leading author Nobert, was last seen in an LTTE prison camp about 1992.

A particular menace was the shelling from Jaffna Fort, which surrounded by militant emplacements, was supplied by helicopter. It was very unlikely that the Army would have started shelling in January 1986 unless it had felt threatened and found it necessary to hold on. The two parties had to settle, or status quo could not hold. At that time the Air Force had also started aerial bombing apparently targeting militant camps, but frequently hitting civilian targets as seen on inspection.


Apparently to test the strength of the militant resistance a commando force was landed by helicopter in early 1986 to take an LTTE camp in Suthumalai. But the TELO joining forces compelled the commandos to withdraw and the LTTE publicly thanked TELO.

Not heeding the lesson, the LTTE largely wiped out the TELO at the end of April 1986. Prabhakaran was then in India and the Indian government could have exerted itself to prevent the annihilation of its protégé. But it did not lift a finger. One wonders if Indian intelligence felt that giving the LTTE a long rope to hang itself would enable India to intervene as saviours of the Tamil people, as happened.

Meanwhile, constant shelling and bombing by the Government had become a hazard that kept everyone on the edge. The militants had no counter at that time. EPRLF leaders Pathmanabha and Douglas Devananda approached Senthan. Senthan, far from being a text book engineer, had a brilliant practical mind. He picked up his skills during working sojourns in Iran, France and Canada before deciding to set up a company in Jaffna. He agreed to manufacture cannon. An assistant told me that tests were carried out with payloads of 25 and 40 kg comprising sea sand. One test was carried out by firing from the railway goods shed to Ariyakulam, a tank. Despite the success the project was stopped when the LTTE after finishing off the TELO banned the other groups, including EPRLF in December 1986.

The Tamil liberation struggle as prospectively a democratic exercise was killed. For Senthan, this particular use of his skill was an act of civil defence. It suggested that if the Tamil militant struggle had been rooted in the wishes of the people and consideration for their safety, he would have supported it more fully. The coup, where the LTTE using their superior communication equipment for surprise, took sole control of what might have been a liberation struggle, had reduced Senthan along with the people to bystanders. A model Senthan spoke of repeatedly was Che Guevara, of total commitment with concern for the people. While all the groups were active, the Army might have been immobilised as had already happened in several areas; and it had opened up the prospect of a negotiated settlement. Instead, the field was now wide open for the Government forces to break out. The Jaffna Fort from having been a vulnerable defensive position had become a prospective launching pad.

It was a question of time before the Sri Lankan Army advanced and the people were resigned to it or even secretly welcomed it as an alternative to the LTTE’s vindictive regime. Meanwhile in late 1986, as shells continued to boom from Jaffna Fort, many among the elite hailed the self-isolated LTTE, an organic growth of elite nationalism, as the sole saviour of the Tamil people. Their commitment did not go beyond words. The rise in repression was signalled by the LTTE’s abduction for non-political reasons of the University student Arunagirinathan Vijitharan, who subsequently disappeared. University students undertook a protest fast and large numbers of civilians joined in support. It was to be Jaffna’s last spontaneous mass uprising.

Religious and civil society leaders attempted to negotiate a settlement at the University and LTTE Jaffna leader Kittu, with whose personal vendetta the student’s disappearance was associated, came at their request. One of the arguments put to the student protestors by some of the negotiators and academic staff was that the LTTE were doing yeoman service keeping the Army at bay, a hugely important task, they said, compared to the issue of one missing student.

Prabhakaran returned to Jaffna from Tamil Nadu in early January 1987. Senthan and a colleague walking along Stanley Road, near the Railway Goods Shed, saw a car stop on seeing them and the lights were switched off. The two found that Prabhakaran had been in the car surrounded by persons protecting him. It struck them that no Tamil group under attack by the LTTE tried to kill Prabhakaran, which would have been relatively easy at that time. Instead they had each separately tried to talk to the LTTE knowing that their end was inevitable.

Once the LTTE cleared the way by eliminating other groups the Sri Lankan forces made rapid advances in the East taking back areas previously controlled by the militants; notable being the Kokkadichcholai Prawn Farm massacre on 27th January 1987. As was expected, the Army launched its operation to take Vadamaratchi in Jaffna’s northern sector on 26th May 1987 and there was a large exodus of civilians through Varani to Thenmaratchy. Prabhakaran’s home of Valvettithurai was among the first to be taken. It was the talk among evacuees that several cadres protecting Prabhakaran had narrowly got him to safety. I heard it spoken among university staff that when Prof. Sivathamby made the crossing, he had whispered to another, “Did you see who that was?” The reference was evidently to Prabhakaran wearing a sari carried on a bicycle.

The operation was halted by Indian pressure as preparation to its direct entry to much relief among the civilians. Around this time Senthan left with his family to India and returned in 1988. This was the time my regular contact with him commenced.

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S L – a cauldron of casualties and trouble



Cassandra has stopped watching news at night for the sake of her wellbeing and peace of mind. Watching English news at 9.00 p m on a local channel caused her to toss and turn or wake up at the ungodly hour of 2.00 am to again toss and turn, but this time mentally with suppressed anger, frustration, and fear for the future surfacing and consequently inundating the mind with unease. Why all this? Because Sri Lankan news is always of protests, ministerial pontificating with next to nothing done to lift the country from rock bottom it has been thrust to; and violence, murders and drug hauls. All worrying issues. The present worry is spending 200 m on a celebration that most Ordinaries, the public Cass means, DO NOT Want.

What are the issues of the week just past? Hamlet’s disturbed and disturbing ‘To be or not to be’ twisted to ‘Will happen or will not.’ That specifically relates to the LG elections scheduled for March 9. The government has tried every trick of delay just because they face sure defeat – the combined Elephant and Bud that rules us as of now. Everyone else shouts for elections and follows up with the threat to come out on the streets. That seems to be Sri Lankans most resorted to pastime. And we dread the melees; the water cannon, police brutality and the disgrace of saffron robed, bearded and hair grown men in the vanguard of slogan lofting shouters. All a useless and worthless expense of energy achieving nothing but tear gas and water shooting, and remand jail for some. Some of these protests call for the release of one such IUSF protester deemed to be a terrorist by a draconian law and confined in solitary imprisonment for far too long.

A shot or more of arrack or kasippu was resorted to by men and excused by other men as necessary mental trouble relievers. A woman would imbibe a bit of brandy if not a sleeping pill to ease her troubled mind and thus queasy gut. Not any longer if one takes advice that comes pouring in via social media.

Canada’s new move on Alcohol Guidance

As questioned by Holly Honderich in Washington BBC January 18: “What’s behind Canada’s drastic new Alcohol Guidance?” She says a report funded by Health Canada warns that “any amount of alcohol is not good for your health and if you drink, less is better.” This is contained in a 90 page report from the Canadian Centre on Substance Abuse and Addiction. Health issues result from the intake of more than standard drinks and these include breast and colon cancer. Honderich says it may be a rude awakening for the roughly 80% of Canadian adults who drink. The ratio is higher, Cass presumes, in this resplendent isle with its arrack, illicit brews and toddy both kitul and palmyrah. So the comforting statement that was earlier in vogue, that a daily tot of alcoholic drink is good for health, is sent overboard by the Canadian advice. Of course now with money so short except in the hands of the corrupt, the latter advice will have to be taken, voluntarily or otherwise, by most Lankans.

Prez Gotabaya and his advisors’ ruling

We have all seen at least on TV, farmers mourning their yellowing crops of paddy and heard their heart-rending cries of hopelessness at the loss of a third harvest due to the utter crime of overnight stoppage of chemical fertilisers and pest control. Cass wonders how the ex-Prez who decreed this and his advisors sleep at night having blighted long term the entire agriculture of this predominantly agricultural country. Farmers cry out they are in debt, have no money to feed nor school their children; added to which hospitals are bare of medicines.

A highly-educated and experienced agriculturist sent Cass an email the gist of which is that rice farmers all over the island report a ‘yellowing’ of paddy, stunted growth and dead plants in patches. They had all used ‘compost’ issued by the govt. There is a hint this could be due to a nematode infestation. If correct, this has grave implications. It has occurred in tea with no easy cure. Only costly fumigation was effective, eventually. Once rice paddies are infected it would be very difficult to control – almost impossible; already impoverished farmers can bear no further expense.

A three wheeler driver told Cass that river bed soil had been mixed with thrown away household garbage (both obtained free, obviously) and sold as organic fertiliser. I hasten to add this is hearsay, but the obvious truth staring all Sri Lankans in the face and sending shivers of apprehension down all spines is that this Maha season crop is kaput; gone down the drain with farmers cheated and someone or some persons having made money from the deal.

Pointless it is to curse those who were in the racket; useless to commiserate farmers and their families; impossible to compensate them. Will those responsible for giving out dangerous fertiliser for distribution be traced and brought to justice? Never! However, that word ‘never’ is now pronounced with a mite of doubt after M Sirisena and others were dealt justly by judges of the Supreme Court. There are glimmers of hope that wrong doers, actually criminals who bankrupted the country and damaged its agriculture, will be dealt with suitably.

There will be no Aluth Avuruddha for the backbone of the country in April since celebrations centre around a good harvest and R&R after a Maha season of toil and filling bins and storehouses with bountiful paddy. This was pre-Gota days. Now it is all round misery since urban dwellers sorrow, and also suffer, with the farmers who supplied them with food.

Clear stats given to prove inefficiency of the state sector

A video clip came to Cassandra with Advocata CEO Dananath Fernando speaking on the inefficiency of the public service due to being too many in number. Dananath is much admired and spoke clearly and convincingly. He said more conversing with Faraz Shauketaly on Newsline presented by TVI channel on Tuesday 24 January at 8.30 p m.

Dananath said our bureaucracy is inefficient and ineffectual. Main reason being there are too many to do the work. His fact check went like this. In India for every 177 members of the general public there is one (01) government officer or as named earlier ‘government servant’. In Pakistan the figures are 117 to one. Bangladesh is almost the same. In Sri Lanka (hold your breath!) to every sixteen (16) citizens there sits one government officer, mainly twiddling his/her thumbs. It would be interesting to know the ratios in developed countries. But the very relevant to us countries have been named by the Advocata finding. Cass does not need to spell what the result is; she has already indicated it with the image of the thumb twiddler.

We knew the bureaucracy was over staffed, bloated and bulging big like the leaders we have: 225 in parliament, then local councils and pradeshiya sabhas. And in each of them, law makers, decision takers and those who carry them out are far too excessive in number and cost the government excessively in salaries, infrastructure, travel modes; etc. etc. So Advocata asks how development, or even mere running of the country can be achieved efficiently and effectively. A further shock, at least to Cass, was dealt by Dananath in proving the point by revealing statistics for the police service. 50% of the entire police force is deployed on security duty to 225 MPs, Ministers and state VIPs while the balance half is expected to provide safety and security to 22 million people! Lop sided and thus the country slants to sink or disintegrate. It has already slanted to bankruptcy and begging as never before and selling the meager money making ventures we possess.

How did the public service get so bloated? Again the guilty are, or were, those in power. They kept sending persons with chits and they had to be employed. Reason? Sympathy for the jobless? Not at all. Pure unadulterated self-interest so votes are assured them.

Rise up and show thy face, thou olde pensioner

That’s a government order to be observed by the old; most finding walking difficult and many finding the necessity to gather some money for three wheeler hire denting their January budget. But present yourself to the Grama Sevaka of your area is a must if you want to continue receiving your pension, now totally inadequate; but still very grateful for. Hence the procession of the old and weak leaning on walking sticks, even crutches or on willing supporting arms offered them.

Some years ago, questioned by Cassandra, an obliging woman Grama Sevaka said that those unable to present themselves are visited in their homes by officers. We do hope this is done since there must be plenty thumb twiddlers in this government department too.

Bravo Hirunika!

Cass most definitely is an admirer of beautiful Hirunika. She’s garnered another kudos by her latest action, OK, gimmick if you like that word to express the way she has shown displeasure, censure, disagreement of the general public on holding an elaborate National Day event to celebrate 75 years of’ democratic self-rule’ at the exorbitant cost of Rs 200m.. That expression itself calls for comment. Termed National Day it is far from being thus with so many protesting various issues. Celebration is a blatant falsehood. Feb 4 should really be a day of mourning, since the Nation is in the dregs of corruption, misrule and bankruptcy. Self-rule here equates to selfish rule by the leaders for themselves and misrule for us the public. Democracy is dead, actually it was totally dead during previous regimes but has revived somewhat lately,

And how did Hirunika express censure? By having black bows knotted on the posts erected to prop covered spaces for the march past, etc. Black connotes death, mourning, displeasure, bad times. Of course at expense, the bows will be removed before the posse of horses and motor riders and security cars conducts the Prez to the s venue. Cass entertains a jaundiced wish that the entire DPL Corps will, non-diplomatically, ignore invitation and not be present at the celebratory event. Rows and rows of empty chairs might convey the message of non grata, rather disdain for the powers that be. Ranil may be respected still, but those backing him and even guiding his hands are NOT.

Cheers till we meet next Friday!

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Gandhian Ethics




The word ethics is derived from the Greek word ‘ethos’, which means ‘way of living’. The judgement of right and wrong, what to do and what not to do, and how one ought to act, form ethics. It is a branch of philosophy that involves systematising, defending, and recommending concepts of right and wrong behaviour.

Morality is the body of standards or principles derived from a code of conduct from a particular philosophy, religion, or culture. It can also derive from a standard that a person believes in. The word morals is derived from the Latin word ‘mos’, which means custom.

Many people use the words Ethics and Morality interchangeably. However, there is a difference between Ethics and Morals. To put it in simple terms, Ethics = Moral + reasoning.For example, one might feel that it is morally wrong to steal, but if he/ she has an ethical viewpoint on it, it should be based on some sets of arguments and analysis about why it would be wrong to steal. Mahatma Gandhi is considered as one of the greatest moral philosophers of India. The highest form of morality in Gandhi’s ethical system is the practice of altruism/self-sacrifice.

For Gandhi, it was never enough that an individual merely avoided causing evil; they had to actively promote good and actively prevent evils. The ideas and ideals of Gandhi emanated mainly from: (1) his inner religious convictions including ethical principles embedded in Hinduism, Buddhism, Jainism and Christianity; (2) the exigencies of his struggle against apartheid in South Africa and the mass political movements during India’s freedom struggle; and (3) the influence of Tolstoy, Carlyle and Thoreau etc. He was a moralist through and through and yet it is difficult to write philosophically about his ethics.

This is because Gandhi is fundamentally concerned with practice rather than with theory or abstract thought, and such philosophy as he used was meant to reveal its ‘truth’ in the crucible of experience. Hence, the subtitle of his Autobiography ~ ‘the story of my experiments in truth.’ The experiments refer to the fact that the truth of concept, values, and ideals is fulfilled only in practice.

Gandhi’s ethics are inextricably tied up with religion, which itself is unconventional. Though an avowed Hindu, he was a Hindu in philosophical rather than a sectarian sense; there was much Hindu ritual and practice that he subjected to critique.

In his Ethical Religion, published in 1912 based on lectures delivered by him, Gandhi had stated simply that he alone cannot be called truly religious or moral whose mind is not tainted with hatred and selfishness, and who leads a life of absolute purity and of disinterested services. Without mental purity or purification of motive, external action cannot be performed in selfless spirit. Goodness does not consist in abstention from wrong but from the wish to do wrong; evil is to be avoided not from fear but from the sense of obligation. Consistency was less important to Gandhi than moral earnestness, and rules were less useful than specific norms of human excellence and the appreciation of values. Politics is a comprehensive term which is associated with composition and operation of state structure as well as its interrelationship with other states. It is activity centred around power and very often deprived of morals. With its power-mongering, amoral Machiavellianism, and its valorisation of expediency over principle, and of successful outcomes over scrupulous means, politics is an uncompromising avenue for saintliness. Inclusion of ethics in politics seemed to be a contradiction to many contemporary political philosophers.

Bal Gangadhar Tilak among others warned Gandhi before he embarked on a political career in India, “Politics is a game of worldly people and not of sadhus.” Introducing spirituality into the political arena would seem to betoken ineffectiveness in an area driven by worldly passions and cunning. It is perhaps for these reasons that Christ himself appeared to be in favour of a dualism: “Give to Caesar what is Caesar’s and to God what is God’s.” In this interpretation, the standards and norms that apply to religion are different from those relevant to politics.

Gandhi by contrast, without denying the distinction between the domain of Caesar and that of God, repudiates any rigid separation between the two. As early as 1915, Gandhi declared his aim “to spiritualise” political life and political institutions.

Politics is as essential as religion, but if it is divorced from religion, it is like a corpse, fit only for burning. In the preface to his autobiography, Gandhi declared that his devotion of truth had drawn him into politics, that his power in the political field was derived from his spiritual experiments with himself, and those who say religion has nothing to do with politics do not know what religion means. Human life being an undivided whole, no line could be drawn between ethics and politics. It was impossible to separate the everyday life of man, he emphasised, from his spiritual being. He said, “I feel that political work must be looked upon in terms of social and moral progress.” Gandhi is often called a saint among politicians. In an epoch of ‘globalisation of selfcentredness’ there is a pressing necessity to comprehend and emulate the moralistic dimension of Gandhian thought and re-evaluate the concept of politics. The correlation between ends and means is the essence of Gandhi’s interpretation of society in terms of ethical value rather than empirical relations. For Gandhi, means and ends are intricately connected.

His contention was, “For me it is enough to know the means. Means and ends are convertible terms in my philosophy.” Gandhi countered the assertion that ends vindicate means. If the means engaged are unjust there is no possibility of achieving satisfactory outcomes. He compared the means to a seed and the end to a tree. Gandhi stuck to this golden ideal through thick and thin, without worrying about the immediate results. He was convinced that our ultimate progress towards the goal would be in exact proportion to the purity of our means.

Gandhi believed that “Strength does not come from physical capacity. It comes from an indomitable will.” His seven social sins refer to behaviours that go against ethical code and thereby weaken society. When values are not strongly held, people respond weakly to crisis and difficulty. The seven sins are: (1) Wealth without work; (2) Pleasure without conscience; (3) Knowledge without character; (4) Commerce without morality; (5) Science without humanity; (6) Religion without sacrifice; and (7) politics without principle. Gandhi’s Seven Sins are an integral part of Gandhian ethics.

The Satyagraha (Sanskrit and Hindi: ‘Holding into truth’) as enunciated by Gandhi seeks to integrate spiritual values, community organisation and selfreliance with a view to empower individuals, families, groups, villages, towns and cities. It became a major tool in the Indian struggle against British Imperialism and has since been adopted by protest groups in other countries.

According to the philosophy of Satyagraha, Satyagrahis (Practitioners of Satyagraha) achieve correct insight into the real nature of an evil situation by observing a non-violence of the mind, by seeking truth in a spirit of peace and love, and by undergoing a rigorous process of self-scrutiny. In so doing, the satyagrahi encounters truth in the absolute. By refusing to submit to the wrong or to cooperate with it, the satyagrahi must adhere to non-violence. They always warn their opponents of their intentions and forbid any tactic suggesting the use of secrecy to one’s advantage. Satyagraha seeks to conquer through conversion: in the end, there is neither defeat nor victory but rather a new harmony. Gandhi’s Satyagraha always highlighted moral principles. By giving the concept of Satyagraha, Gandhi showed mankind how to win over greed and fear by love.

There was no pretension or hypocrisy about Gandhi. His ethics do not stem from the intellectual deductive formula. ‘Do unto others as you would have them unto you.’ He never asked others to do anything which he did not do. It is history how he conducted his affairs. He never treated even his own children in any special manner from other children, sharing the same kind of food and other facilities and attending the same school. When a scholarship was offered for one of his sons to be sent to England for higher education, Gandhi gave it to some other boy. Of course, he invited strong resentment from two of his sons and there are many critics who believe that Gandhi neglected his own children, and he was not the ideal father. His profound conviction of equality of all men and women shows the essential Gandhi who grew into a Mahatma.

The question of why one should act in a moral way has occupied much time in the history of philosophical inquiry. Gandhi’s answer to this is that happiness, religion and wealth depend upon sincerity to the self, an absence of malice towards others, exploitation of others, and always acting ‘with a pure mind.’ The ethical and moral standard Gandhi set for himself reveals his commitment and devotion to eternal principles and only someone like him who regulated his life and action in conformity with the universal vision of human brotherhood could say “My Life is My Message.” (The Statesman/ANN)

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Vibrant ties with M-E, a foreign policy priority for SL



Head table dignitaries with copies of ‘Sri Lanka-Oman Relations: Past, Present and Future’.

Economics primarily drive politics and this principle applies to Sri Lanka’s relations with almost the entirety of the world’s regions. The fact that economic interdependence is compelling this country to break new ground in its ties with the Middle East bears this out fully.

Over the decades, Sri Lanka has prioritized the need to sustain vibrant ties with the Arab countries of the Middle East and this is quite in order when Sri Lanka’s overwhelming dependence on the region for its oil supplies and for increasing employment opportunities for its labour force are taken into consideration. However, the need is great, owing primarily to growing local economic compulsions, for Sri Lanka to adopt a more studied approach to strengthening its relations with the Middle East.

The latter exercise needs to be research-based if it is to bear ample fruit and it is for this reason that the re-launch of a study titled, ‘Sri Lanka-Oman Relations: Past, Present and Future’ by a Sri Lankan diplomat with considerable work experience in the Middle East in general and Oman in particular, O.L. Ameer Ajwad, should be welcomed. The book was re-launched on January 12 under the aegis of the The Lakshman Kadirgamar Institute of International and Strategic Studies (LKI), Colombo, at the latter’s auditorium in the presence of an audience that consisted of, among others, ambassadors from a number of West Asian countries, including those of Qatar, Egypt, Iraq, Saudi Arabia and Iran.

The book was initially published on February 17, 2021, to mark the 40th anniversary of the establishment of Sri Lanka-Oman diplomatic relations and its re-launch served to emphasize the importance that Sri Lanka should attach to its wide-ranging ties with Oman. The author, a one-time ambassador of Sri Lanka to Oman, is currently the Director General of the Performance Review and Implementation Division of the Ministry of Foreign Affairs. The re-launch of the book was a collaboration among the LKI, the Ministry of Foreign Affairs of Sri Lanka and the embassy of the Sultanate of Oman in Sri Lanka.

The book was formally launched by Foreign Minister Ali Sabry, State Minister of Foreign Affairs Tharaka Balasuriya, Foreign Secretary Aruni Wijewardena, Ambassador of the Sultanate of Oman to Sri Lanka Ahmed Ali Saeed Al Rashdi and the author.

Foreign Minister Ali Sabry who addressed the audience as Chief Guest at the re-launch, following a welcome address by the LKI’s Actg. Executive Director Ms. E.A.S.W. Edirisinghe, said, among other things, that the book needed to be welcomed as a literary endeavor on the part of the author ‘to preserve the institutional memory of the Sri Lankan mission in Oman.’ It also needed to be valued in view of the fact that it ‘proposed a road map through an envoy’s personal experience, for future cooperation between Sri Lanka and the Sultanate of Oman.’ Minister Ali Sabry mentioned the elevating of relations with the countries of the Middle East as a policy priority for Sri Lanka.

State Minister Tharaka Balasuriya, while focusing on Sri Lanka’s centuries-long ties with the Arab world, highlighted the importance of connecting the ports of Colombo and Sohar of Oman by a direct feeder service. The aim should be to create a trans-shipment hub for the respective regions, as proposed by the author.

It was left to Ambassador Ameer Ajwad to present to the audience a comprehensive overview of the contents of the publication. He said chapter five was especially important because it outlined in considerable detail the future course economic relations in particular between the countries could take.

The author does right by focusing on economic diplomacy in his publication. This holds the key to cementing cordial bonds among countries in contemporary times, given that antagonistic relations among states have the effect of perpetuating economic stagnation within countries. The latter condition is a sure recipe for intra-country social discontent and violence, besides acting as a stimulant for continued inter-state friction.

One of the chief strengths of ‘Sri Lanka-Oman Relations: Past, Present and Future’, is the stress it lays on the need for the countries concerned to exploit economic complementarities that exist between them in a number of areas, for the furtherance of shared development. There is tremendous potential here that is going untapped, the author points out. If utilized judiciously these complementarities could prove a vital factor in the economic betterment of the countries.

Some of these areas offering ‘synergies of growth’ or the potential for mutual cooperation are: trade and investment, agriculture and fisheries, tourism, education and maritime cooperation, to name a few. In this connection the author stresses that: ‘It is the lack of awareness of each other’s potentials and opportunities available in many areas of mutual interest’, that is getting in the way of the countries dynamically cooperating further for shared material improvement.

It is hoped that in the days ahead the Sri Lankan authorities would not only act on the insights thrown-up by Ambassador Ameer Ajwad but take into consideration the need to cooperate with the countries of the Middle East over existing divides, one of which is described as the ‘Arab-Israeli’ conflict.

Fortunately, economic compulsions have been compelling Lankan governments to recognize Israel as an important state actor in the Middle East. Likewise, some Arab states have today ‘broken the ice’, so to speak, with Israel, and are interacting with it in the economic field. In the case of Sri Lanka, it is quite some time since Israel has been opening up employment opportunities for Sri Lankans in multiple areas, such as agriculture and care-giving.

Accordingly, economics dictate politics. Old, adversarial mindsets needs to change for the ushering of the common good. There is a need for the international community to enlist the support of the Arab world and all other sections that have been having strained ties with Israel, to work towards the realization of the ‘two state solution’ in the Middle East. This presents itself as an equitable mechanism.

Looking for economic complementarities among countries presents itself as a wise course to take in inter-state relations, considering these complementarities’ peace-building potential, and it is hoped that the international community would put this item high on its list of priorities in the days to come. From this viewpoint, ‘Sri Lanka-Oman Relations: Past, Present and Future’ needs to be seen as a model study in the field of international relations.

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