by Jayadhamma Athukorala
My intention in writing this note is to share with others my thoughts on the above question developed through, reading, varied experiences and quiet reflection over many years. I claim no expert knowledge on the issues involved but I consider that it would not be a waste of time for fellow citizens to give ear to someone who has tried to dispassionately examine the various aspects of the matter over a long period. Some of my ideas I know will not be palatable to many. However these ideas are what I honestly believe in, at the present state of my knowledge and conviction.
I begin writing this, on a Sinhala and Tamil Aluth Avurudu day (2021). I have not yet heard of a Puththandu being celebrated around this time of the year in Tamil Nadu or anywhere in South India. Therefore, perhaps Aluth Avurudda/Puththandu, in those names, is a unique Sinhala and Srilankan Tamil event. There seems to lie a tale in that. Prof. Karthigesu Indrapala, my old and respected senior Peradeniya friend, titled his book ‘The evolution of an ethnic identity’ ( my emphasis). There also lies a tale in that. It is necessary to reflect on these matters seriously.
I am of the view that after seeing no light at the end of the tunnel after decades of strife and blood shed, we need to pause a little and engage in a sinhavalokanaya, a penetrating look-back as the lion is supposed to do, to see what went wrong in the first place. That we have to do, using our intellect, without letting irrational animal emotions override our evolutionarily advanced part of the brain. In the history of a nation, a few or even many decades is not a very long period. We need to think in terms of our descendants at least 25 generations hence. Let them not CURSE us. There is still time to make a course correction if there is need of one. I have particularly my Sinhala compatriots in mind.
Before proceeding further, I must state my personal background so that what I have to say will be received without prejudice. I come from a Sinhala Buddhist peasant background. Both my grandfathers, paternal and maternal, had retired from active work by the time I came into this world but some of my uncles were still tilling their fields clad in the amude (and as a child I have helped them around the field in sundry chores) My parents were Sinhala school teachers serving in far flung remote areas of the country and my schooling up to the age of 11 was in those rural schools. I am a son of the soil, perhaps more so than some latter day ‘patriots’. I am a graduate in Economics and a former senior public officer.
My first sensitivity to ethnicity perhaps occurred when as a child I played the role of the young Prince Gemunu in a school play. Here I must hasten to say, to the credit of my parents, that they never showed any racist tendencies. My father, as I well remember, would refer to a Tamil doctor as a Yaapane Mahaththayek, without any reference to his ethnicity.
However, the ‘Sinhala only’ agitation in the media in the 1956 period, worked deleteriously on us immature young students of the time and by the time the Official Language Act was passed in Parliament. I was a rabid racist. Perhaps, as sometimes said in relation to Marxism, a person who is not a bit of a racist by the age of 30 (in the context of the prevailing dominant ethos) has no heart and the one who remains a racist thereafter, has no brain .
I have just been reading some international news relating to Sri Lanka. Among them was a refence to one Yasmin Sooka of South Africa (not unknown to many Sri Lankans) ‘reporting’ to a British organization about the conduct of our Army Commander during the past civil conflict (this, at a time when the British government itself is trying to pass legislation to protect its own military personnel against charges of war crimes in foreign theatres of war and has earned thereby the censure of the UN Human Rights Commission). Now, it is natural for any Sri Lankan to get annoyed with the activities of such busybodies. However what I would suggest is that instead of being distracted by such interference, we, patiently, once and for all, settle down to re-examine our problem in all its perspectives. While external people can pursue their own agendas in the comfort of their foreign domiciles, irrespective of whether we live or die, for us, this is a matter of our country’s future and that of our present and future generations.
In recent times, there has been some re-thinking among scholars about our, origins. The Vijaya legend no longer enjoys universal acceptance as marking the beginning of civilized life in this country. Felicitously this trend of thinking has now entered even school textbooks – vide Grade 10 History textbook. Evidence of pre-historic Homo Sapien settlements has been unearthed in many places, ranging from Bundala in the South to the Jaffna peninsula. Such evidence shows that there has been gradual progression to an agricultural civilization, from a hunter-gatherer past, over many thousands of years, within this island itself. At a later stage, as excavations done by Dr. Siran Deraniyagala in the Anuradhapura citadel (incidentally, a place that most people are even not aware of) have shown that , an iron-using, somewhat advanced civilization, had existed as early as the 9th century BC, a couple of centuries before the legendary advent of Vijaya.
What all this leads up to is that even before waves of migration occurred from India in historic times (Vijaya’s arrival being one) a civilization had been taking shape in this country and we have inherited that genetic substratum going back to the ‘Balangoda Man’ and the Yakshas. Prof. Indrapala’s hypothesis is also this and he speculates that in historic times one section of that indigenous population came to adapt a North Indian dialect of speech- Sinhala Prakrit and another, a Dravidian one, under the impact of the many streams of migration from both North and South India, gradually abandoning their less advanced common native tongue.
One should not be dogmatic in matters of historical and archeological knowledge. Both are still ‘work in progress’. As for myself, I cannot get away from the possibility that, subject to genetic changes that would have occurred through subsequent millennia, under the impact of regular incursions of immigrants (invaders or otherwise) from India and elsewhere, the majority of people of the two major ethnicities now inhabiting the country, perhaps share ancestors of a very distant past.
We are on firmer ground, paradoxically enough, when we go back to an even more distant past. Scientists are agreed that all of the humans living at present, without exception trace their ancestry to a band of Homo-Sapiens which set out from East Africa some 70,000 years ago. (some scientists, on the basis of the analysis of mitochondrial DNA of populations are even of the view that we are all descendent from one common African great, great ………greatn grandmother). The present vast differences in appearance among peoples must be understood as being the result of adaptation to varying environments over millennia, through the operation of Darwinian natural selection. If all that is scientifically proven, can we ever justifiably feel as being by nature repulsively alien from one other. All this provides in my view the scientific basis for the assertion of the essential oneness of mankind by all great religious teachers – and most prominently, Gautama Buddha.
Through the centuries, coming up to even relatively recent times, many groups of people mostly from India, have joined the mainstream of the Sri Lankan nation and got assimilated themselves within a few generations. The truth of this statement would dramatically strike one, when one considers the seamless assimilation of groups that migrated in, even after about the 14th or 15th centuries. Some early migrants came as invaders, but others were brought in, even as warriors, by our own royal princes, to fight their local rivals, after sojourns in South Indian courts, as refugees. The practice started with Mugalan, the estranged brother of Sigiri Kashyapa. Another was Manavamma. There were others. Did the mercenaries that they brought, go back to a dreary homeland in India, after tasting the comforts of a lush green island?
King Gajaba is supposed to have brought in some 24,000 prisoners of war from Soli Rata and settled them in different parts of his kingdom in groups. (Matale Kadaim Pota gives the different areas in which they were settled) Today, the descendants of all those Solis must be true blue Sinhalas (some of them perhaps even breathing fire against Tamils!). This has been a natural phenomenon throughout the world. The present British nation is made up of the descendants of Celts, Angles, Saxons, Danes, Normans and many others, most of them coming as invaders, except perhaps the Celts. There are no ‘pure’ nations or ‘pure’ races in this world. That was only the delusion of a psychopath like Hitler. (No one in his senses should advise a leader of a country to become a psychopath).
It is true that when most present day Sinhalas think of Tamils, it is the image of invaders that first comes to mind. At certain times in the past too, particularly in the immediate aftermath of an invasion, it must have been so. But it was not so always. To begin with, we need to distinguish between invading Tamils from South India and Tamils who had always lived in this country. I have already suggested that, hypothetically, many of those who came to be identified later as Tamils may have been from our own original indigenous ‘Yaksha’ stock, but who had adapted the Tamil language from South Indian migrants, in replacement of the original common native language, while their ‘cousins’ elsewhere in the country adapted a Sinhala Prakrit from other migrants from North India.
Anyway, even in subsequent times, there was much intercourse between the Sinhalas and Tamils, without there being necessarily any unfriendly feelings ( although admittedly there were many invasions from time to time). We have even inscriptional evidence of a Tamil presence in early Anuradhapura, as peaceful members of the community. How many of us have heard of an inscription written in early Brahmi script, using the Sinhala Prakrit language, existing in the neighborhood of Abhayagiriya, indicating some structure erected for the use of a group of Tamil persons – with their personal names also indicated (vide page 59, Sinhala Shilaa Lekhana Sangrahaya by Nandasena Mudiyanse, publisher S.Godage)
The first recorded South Indian invasion occurred when two Tamils Sena and Guttika wrested the kingdom from King Suratissa in the 2nd Century B.C. The Mahavansa ( Geiger translation – p 142/143) says ” Two Damilas Sena and Guttika….conquered the king Suratissa …..and reigned…. for 22 years justly” (my emphasis) There is no denouncing of the Tamil conquerors. The description of the reign of the next Tamil conqueror, Elara, was even more generous. The Mahavansa (Geiger -p 143-145) devotes no less than 20 Pali stanzas to extol his virtues (some, obviously exaggerated).Then, after Dutugemunu’s victory over him, the first act of the victor, to his eternal credit, was to perform the funeral rites of his fallen enemy with royal honours, erect a monument in his honour and decree that even royals passing that site must pay due honour – MV p.175 (a decree that even as late as 1818 Keppetipola Nilame fleeing the British after the failure of his rebellion is reported to have obeyed).
Many Sinhala kings sought their consorts or consorts for their siblings in the Dravidian royal courts of South India. At the beginning, even Vijaya himself reportedly sought and obtained his queen from the royal court of Madura in South India. Vijayabahu I whose own queen was from Kalinga gave his sister Mitta in marriage to a Pandyan prince who became eventually the paternalgrand father of Parakramabahu the Great (who therefore had Pandyan blood in his veins). Parakramabahu had two generals named Rakkha and Aditya who are both referred to in the Mahavansa as Demala Adhikari ( Ch. 75 & 76) . In the Kotte royal court of later times, we see the presence of many Perumals in responsible positions.
Even Sapumal Kumaraya was originally Sembahap Perumal, reportedly the orphaned son of an aristocratic Keralite warrior who died in combat in the service of Parakramabahu VI. Sapumal ascended the throne later as Buvanekabahu VI. In the early Kotte period, it is also intriguing that the Chinese admiral Zhen He, who carried off Vira Alakeshvara to China as a prisoner, erected in Galle a trilingual stone inscription, using the Chinese, Persian and Tamil languages. In the Kandyan kingdom, kings from Rajasinghe II appear to have sought consorts from Madura resulting in the mothers of Vimaladharmasurya II and Narendrasingha- the reputed last Sinhala king, being South Indian Tamil princess).
I have already referred to the in-migration of large groups from South India in the 14th or 15th centuries, now indistinguishably part of the mainstream. It is known that certain Kandyan aristrocrats of the present day have acknowledged their South Indian (though Brahmanic) provenance. Few knowledgeable people in the country today are not aware of the comparatively recent, documented and admitted, South Indian antecedents of some very prominent Sinhala leaders of the present day. Such information has even ceased to be of much interest.
(To be continued)
A call for confidence in Rajavasala
The government is highly cheerful about the defeat of the SJB’s vote of no confidence on Minister Gammanpila.
It was able to display its two-thirds power in Parliament. Those smaller parties that are aligned with the Pohottuva such as the SLFP and Wimal Weerawansa’s NFF and others remained fastened with Pohottuva power. The new message after the SJB’s defeat is that the people are wholly supportive of the increase in fuel prices. In fact, they have been voting to support the new fuel prices, and thus Finance Minister Basil Rajapaksa does not have to do anything about it. Forget all that talk about how that price increase would not have happened if BR had been in the country, or that he would reduce it in a couple of days in office.
The record of no-confidence motions in our Parliament from 1948 is certainly different. Many such motions have been defeated, but the wider and deeper messages they carried have remained with the voters, who did what was necessary when the time for a larger national Vote of No-Confidence came their way.
This is the first big issue that Sajith Premadasa faced as leader of the SJB. There was somewhat of a challenge to him with the presence in Parliament of his former leader, and continuing UNP leader Ranil Wickremesinghe, who did try a green twist to the motion by trying to amend it to read against the whole government. Such twists and turns in politics can only be expected when persons who are wholly defeated by the voters in an election, the entire party and himself included, enters the House through the backdoor of the National List.
What this no-confidence motion brought before the people is much more than the rise in fuel prices. Amidst the Covid-19 pandemic, and the government’s flagrant misuse of quarantine regulations to forcibly grab and transport trade union, civil rights, and political critics and opponents to a lock down centre in the North, combined with the continuing protests by farmers without necessary fertiliser, there is a rising mood of public discontent with the advancing power of the Rajapaksas. Here are some of the real ‘confidence’’ issues facing the people.
Does Pohottuva think the public are wholly supportive of the presidential pardon to a murderer convicted by the Court of Appeal and the Supreme Court? What about the three others who were also convicted with the same person? Is the public cheerful about such a pardoned, but not freed of crime – person, being appointed to head a major state institution on housing development? Is housing to be a sector of increasing political manipulation, much more than it was when Wimal Weerawansa, as Minister of Housing and Common Amenities, was at play in that sector, with luxury housing for relatives?
By the way, Weerawansa was a loud and strong opponent to the no- confidence motion against Minister Gammanpila.
There is currently some confused thinking on the silent protest carried out by teachers on distant teaching through the internet. The vast numbers, in several thousands, who participated in the public call for action by the government on the long-standing teacher demands, did show the necessity for action.
The public who may be even critical of the trade union action by the teachers are certainly not supportive of them being called ‘kaalakanniyo’ – miserable, wretched – even by a Cabinet Minister, whatever rank or status he may hold. Minister Rambukwelle could have turned many teachers, who may have preferred to be silent about their dispute on income and rights, to openly join the related trade union action. The Minister’s subsequent reference to teachers as ‘divinities’ certainly had little impact, in a land where there are unholy divinities, too.
The increase in the size of protests today shows a rise in the mood of opposition to the government. The public reaction to the ugly and shameful show of force against citizen protesters by the Police, against court orders, too, seem to have pushed the Police somewhat into the background. But we cannot be sure of that.
There have been many transfers and promotions of key police personnel, and the vacancy in the highest police post is not far away. Will the future actions on police management by the Rajapaksa Handlers send a new message on Police Brutality? Will the suspects brought to show evidence and are shot down, show an increase in the coming months? This is where public confidence in the government’s role in fighting crime and keeping peace will be on display, as the Rajapaksa Handlers move to more Family Power and less People’s Power.
More than two years have passed since that Easter Sunday attack on three churches, the deaths of so many, many more injured, families destroyed, parents gone and children lost, and the government still has to show the people the truth about this massive crime. The Archbishop of Colombo, Malcolm Cardinal Ranjith, has now given a one-month deadline for the President and the government to answer several key issues about this crime, which were key electoral promises of the Pohottuva candidate who is now the President, and the SLPP government of today.
The answers to these issues raised will show the confidence in the Sri Lankan government by the people of this country, irrespective of ethnicity, religion or caste; and the confidence in this country by the international community.
The defeat of the no-confidence motion on Minister Gammanpila should not be the stuff of worry for the Opposition in Parliament and the SJB. It is certainly a call to spread the wider message of no-confidence in a government that has failed in living up to its promises to the people.
The government may remain happy with its two-thirds majority in Parliament. But it certainly needs much more than parliamentary numbers to retain and build the confidence among the people. This is the real task of the Rajapaksa Power today. It has to move away from a Rajapaksa Senakeliya or Carnival, and try and settle down to Rajapaksa Service to the people, and not to themselves. A true call for Confidence in the Rajavasala, from those away from the Rajapaksa pack and players.
How rebirth takes place
(from THE BUDDHA AND HIS TEACHINGS by Venerable Nārada Mahāthera)
“The pile of bones of (all the bodies of) one man
Who has alone one aeon lived
Would make a mountain’s height —
So said the mighty seer.”
To the dying man at this critical stage, according to Abhidhamma philosophy, is presented a Kamma, Kamma Nimitta, or Gati Nimitta.
By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhānas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Āsanna Kamma); which may be called a “Death Proximate Kamma.”
In the absence of a “Death-Proximate Kamma” a habitual good or bad act (Ācinna Kamma) is presented, such as the healing of the sick in the case of a good physician, or the teaching of the Dhamma in the case of a pious Bhikkhu, or stealing in the case of a thief. Failing all these, some casual trivial good or bad act (Katattā Kamma) becomes the object of the dying thought-process.
or “symbol,” means a mental reproduction of any sight, sound, smell, taste, touch or idea which was predominant at the time of some important activity, good or bad, such as a vision of knives or dying animals in the case of a butcher, of patients in the case of a physician, and of the object of worship in the case of a devotee, etc…
By Gati Nimitta, or “symbol of destiny” is meant some symbol of the place of future birth. This frequently presents itself to dying persons and stamps its gladness or gloom upon their features. When these indications of the future birth occur, if they are bad, they can at times be remedied. This is done by influencing the thoughts of the dying man. Such premonitory visions of destiny may be fire, forests, mountainous regions, a mother’s womb, celestial mansions, and the like.
Taking for the object a Kamma, or a Kamma symbol, or a symbol of destiny, a thought-process runs its course even if the death be an instantaneous one.
For the sake of convenience let us imagine that the dying person is to be reborn in the human kingdom and that the object is some good Kamma.
His Bhavanga consciousness is interrupted, vibrates for a thought-moment and passes away; after which the mind-door consciousness (manodvāravajjana) arises and passes away. Then comes the psychologically important stage –Javana process — which here runs only for five thought moments by reason of its weakness, instead of the normal seven. It lacks all reproductive power, its main function being the mere regulation of the new existence (abhinavakarana).
The object here being desirable, the consciousness he experiences is a moral one. The Tadālambana-consciousness which has for its function a registering or identifying for two moments of the object so perceived, may or may not follow. After this occurs the death-consciousness (cuticitta), the last thought moment to be experienced in this present life.
There is a misconception amongst some that the subsequent birth is conditioned by this last death-consciousness (cuticitta) which in itself has no special function to perform. What actually conditions rebirth is that which is experienced during the Javana process.
With the cessation of the decease-consciousness death actually occurs. Then no material qualities born of mind and food (cittaja and āhāraja) are produced. Only a series of material qualities born of heat (utuja) goes on till the corpse is reduced to dust.
Simultaneous with the arising of the rebirth consciousness there spring up the ‘body-decad,’ ‘sex-decad,’ and ‘base-decad’ (Kāya-bhāva-vatthu-dasaka).
According to Buddhism, therefore, sex is determined at the moment of conception and is conditioned by Kamma not by any fortuitous combination of sperm and ovum-cells.
The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.
Just as the wheel rests on the ground only at one point, so, strictly speaking, we live only for one thought-moment. We are always in the present, and that present is ever slipping into the irrevocable past. Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions on it, to its successor. Every fresh consciousness, therefore, consists of the potentialities of its predecessors together with something more. At death, the consciousness perishes, as in truth it perishes every moment, only to give birth to another in a rebirth. This renewed consciousness inherits all past experiences. As all impressions are indelibly recorded in the ever-changing palimpsest-like mind, and all potentialities are transmitted from life to life, irrespective of temporary disintegration, thus there may be reminiscence of past births or past incidents. Whereas if memory depended solely on brain cells, such reminiscence would be impossible.
“This new being which is the present manifestation of the stream of Kamma-energy is not the same as, and has no identity with, the previous one in its line — the aggregates that make up its composition being different from, having no identity with, those that make up the being of its predecessor. And yet it is not an entirely different being since it has the same stream of Kamma-energy, though modified perchance just by having shown itself in that manifestation, which is now making its presence known in the sense-perceptible world as the new being.
Death, according to Buddhism, is the cessation of the psycho-physical life of any one individual existence. It is the passing away of vitality (āyu), i.e., psychic and physical life (jīvitindriya), heat (usma) and consciousness (vinnana).
Death is not the complete annihilation of a being, for though a particular life-span ends, the force which hitherto actuated it is not destroyed.
Just as an electric light is the outward visible manifestation of invisible electric energy, so we are the outward manifestations of invisible Kammic energy. The bulb may break, and the light may be extinguished, but the current remains and the light may be reproduced in another bulb. In the same way, the Kammic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one in another birth. But nothing unchangeable or permanent “passes” from the present to the future.
In the foregoing case, the thought experienced before death being a moral one, the resultant rebirth-consciousness takes for its material an appropriate sperm and ovum cell of human parents. The rebirth-consciousness (patisandhi vinnana) then lapses into the Bhavanga state.
The continuity of the flux, at death, is unbroken in point of time, and there is no breach in the stream of consciousness.
Rebirth takes place immediately, irrespective of the place of birth, just as an electromagnetic wave, projected into space, is immediately reproduced in a receiving radio set. Rebirth of the mental flux is also instantaneous and leaves no room whatever for any intermediate state (antarabhava). Pure Buddhism does not support the belief that a spirit of the deceased person takes lodgement in some temporary state until it finds a suitable place for its “reincarnation.”
This question of instantaneous rebirth is well expressed in the Milinda Pa
The King Milinda questions:
“Venerable Nagasena, if somebody dies here and is reborn in the world of Brahma, and another dies here and is reborn in Kashmir, which of them would arrive first?
“They would arrive at the same time. O King.
“In which town were you born, O King?
“In a village called Kalasi, Venerable Sir.
“How far is Kalasi from here, O King?
“About two hundred miles, Venerable Sir.
“And how far is Kashmir from here, O King?
“About twelve miles, Venerable Sir.
“Now think of the village of Kalasi, O King.
“I have done so, Venerable Sir.
“And now think of Kashmir, O King.
“It is done, Venerable Sir.
“Which of these two, O King, did you think the more slowly and which the more quickly?
“Both equally quickly, Venerable Sir.
“Just so, O King, he who dies here and is reborn in the world of Brahma, is not reborn later than he who dies here and is reborn in Kashmir.”
“Give me one more simile, Venerable Sir.”
“What do you think, O King? Suppose two birds were flying in the air and they should settle at the same time, one upon a high and the other upon a low tree, which bird’s shade would first fall upon the earth, and which bird’s later?”
“Both shadows would appear at the same time, not one of them earlier and the other later. “
The question might arise: Are the sperm and ovum cells always ready, waiting to take up the rebirth-thought?
According to Buddhism, living beings are infinite in number, and so are world systems. Nor is the impregnated ovum the only route to rebirth. Earth, an almost insignificant speck in the universe, is not the only habitable plane, and humans are not the only living beings. As such it is not impossible to believe that there will always be an appropriate place to receive the last thought vibrations. A point is always ready to receive the falling stone.
Dual citizens; shocking rape cases going unpunished
I have a bone to pick with my co-Friday columnist who writes from across the ocean about the Pearl. In his July 16 column, he writes at length on dual citizens entering the Sri Lankan Parliament while retaining citizenship of another country. He lauds it in no uncertain terms, while most of us natives, living in our motherland, oppose the move that was introduced in the 20th Amendment. He writes: “A Dual Citizen is back as a national list member of parliament. Now, this in a country that passed legislation that banned dual citizens from entering parliament. This of course is something I was and am vehemently opposed to …”
The previous ban which he ‘vehemently opposed’ he pins on the Kaduwa syndrome – inferiority complex; frog in the well mentality; “fear of intimidation, fear, and revulsion of learning anything new from others”. Cass labels his reasons tosh! He goes to the extreme of writing: “The only good thing that has happened is that a dual citizen is back as finance minister, no less. … Our entire national list should consist of qualified dual citizens who have experience gained from the first world.” The implication here is that all our Sri Lankan citizens holding only Sri Lankan passports are no good against dual citizens who to him are nonpareil, more so legislaters. Thus, he casts aside as useless all those holding higher qualification gained mostly locally and are loyal to the country. They to him are less in ability, qualifications, broadmindedness than those who escaped to foreign countries when the going was bad and now return when it suits them. I present sole citizens like Champika Ranawaka, Eran Wickremaratne and Harsha de Silva and very many medical professionals and agriculturists who have shown they are pre-eminently qualified in their several fields, and loyal to Sri Lanka too.
Dual citizens left the country for whatever reason, mostly escaping a sinking ship for better prospects even as second-class citizens. Then they had the bug of nationalism arising in their breasts. This when it suited them; when it was opportune for them to return to their country of birth. They seize the opportunity to be recognised, elevated, lauded; and return from obscurity in a foreign country to hosannas sung by loyalists and promoters of dual citizenship like Rajitha Ratwatte. If they are so loyal and want to serve their mother country, why don’t they give up the citizenship of the country chosen for emigration and become solely Sri Lankan citizens? Oh no, they keep a safety branch handy for escape – to obscurity though – when things get too hot here. Even Basil Rajapaksa took plane to the US immediately after his brother’s defeat at the 2015 presidential election. Now back with several brothers in high power, nephews included; in short, a government mostly by the Family, it is ideal for Brother Basil to return and to boost his return, such loud singing of hosannas and prediction this Knight with superhuman powers will kill the dragon of economic bankruptcy that is poised to devour poor Sri Lanka. He may even banish the virus that has overpowered the entire world. We Ordinaries will wait and watch.
It is no to persons like medical interns who got their entire education- high school plus medical – at government expense and then scooted slyly to greener pastures immediately after getting their MBBSs. This closed door also to those who fled punishments or change of government or jumped the ship they thought was sinking or scooted for whatever expediency. However, those who felt they had no hope of career development in this country or went for higher studies (when local universities were closed for long or did not accept them) and then decided to stay back in the host countries as citizens are welcome back as even dual citizens since their return is prompted by caring for parents and siblings left behind, or wanting to settle down on birth turf and benefit the country with foreign money and expertise gained. Some highly qualified, medical professionals mostly, revisit Sri Lanka and give immense help free of charge. We welcome them wholeheartedly and are grateful. But not those whose motives for returning are purely selfish.
What particularly irked ole Cass were these two statements of Rajitha Ratwatte writing ‘From Outside the Pearl’. “The only good thing that has happened is that a dual citizen is back as finance minister, no less” and “our entire national lists should consist of qualified dual citizens who have experience gained from the first world.” I won’t deal with the first statement. How can he judge whether it is the only good move of government until Basil delivers the prediction of saving the country? Then the promotion of dual citizens to Parliament – “qualified with experiences gained from the first world.” I mentioned how some of these come back to help us but never as politicians or into politics. Those who come into the political arena so far have not advertised their higher qualifications and some have experience in petrol pumping if not dish washing!!
Rape rears its medusa head
We have been hearing and reading about a 15-year-old girl sold for prostitution by her mother and used by the many including some high persons. The case is out in the open and due punishment may be meted out. Another case was highlighted about a younger girl and I was told that social media highlighted a father who abused his two daughters and is in hiding now. Words fail ole Cass to express how reprehensible these cases are: unbridled perverse sexual desire and greed for money; two conditions rampant now. Cass nearly fell of her chair when she read the first page news item in The Island of Wednesday July 21. “National child protection policy not implemented for 21 years, says COPE.” Rather usual in this Paradise Isle gone rotten. But what followed both inundated Cass’s heart with deep sorrow followed by raging fury, though useless. A beautiful, typically dressed 16 year old Tamil girl – Ishalini Jude Kumar – is featured in the article “who succumbed to injuries caused by a fire in the residence of lawmaker Rishad Bathiudeen at No 410/16, Baudhaloka Mawatha, Colombo 7.” Stunning. Shocking beyond words. Cass believes the rape and suspects it was continuous but never will accept the self immolation.
This particular MP and former Minister has had two previous allegations against him – the destruction of parts of a forest bordering Wilpattu to build houses for his supporters and association with some Easter Sunday carnage suspects.
Rape and molesting children are extra extra-nasty social evils. The perpetrators must be severely punished. In Saudi Arabia it was said that stealing was punished with hands amputated so…
Cass leaves you on that note – to mull over as Sri Lanka is saved by the Hon Basil R and we get back to being Paradise.
MP’s wife, father-in-law among three detained
Women’s organisations in North conduct protests demanding justice for Ilashini
Daraz donates Rs. 2 million to ITUKAMA COVID-19 Healthcare and Social Security Fund
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