The JVP’s Military Battle for Power
THE APRIL 1971 REVOLT – II
By Jayantha Somasundaram
The JVP evolved in the late 1960s under Rohana Wijeweera as a radical rural youth group. It believed that a socialist change in Sri Lanka could only be effected through a sudden armed insurrection launched simultaneously across the country. Recruits to the JVP underwent a series of political classes as well as military training, while the organisation clandestinely armed itself. The United Front Government responded in March 1971 with a State of Emergency, the arrest of JVP cadre and the deploying of the Army to the provinces.
In March 1971 events rapidly escalated. The JVP believed that the government was planning to use the Army to launch an all out offensive against them. And on 2nd April nine JVP leaders, six members of the Political Bureau and three District Secretaries, met at the Vidyodaya Sangaramaya at a meeting presided over by S.V.A Piyatilake. They took the decision to launch their attack at 2330 hours on 5th April. “The decision taken was to attack on a specific date at a specific time. This decision is completely in line with the evidence that the Fifth Class of the JVP…advocated that in the circumstances of our country, the best method would be to launch simultaneous attacks everywhere,” concluded the Judgement of the Criminal Justice Commission Inquiry No 1 1976.
The date of attack was relayed by pre-arranged code in the contents of a paid radio obituary notice by an unsuspecting state-owned Ceylon Broadcasting Corporation. The JVP cadres at Wellawaya however misinterpreted the instruction and launched their attack on the Wellawaya Police Station 24 hours earlier on the night of 4th April.
The initial targets were rural police stations both in order to further arm themselves and because the JVP viewed the police as the only representative of the state in the countryside. Moreover, they believed that the police and the armed forces were low on ammunition and they discounted the government’s ability to counter attack once the JVP had gained control of the countryside. Besides, the attacks on remote police stations across much of the country’s rural south, a large group also travelled north in order to rescue Wijeweera who was held in Jaffna.
Attacking with home-made weapons in groups of 25 to 30 in order to seize better arms from the police stations, the JVP believed that controlling these rural police stations would provide them with areas of military and political control, thereby denying the government access to such areas which would provide secure rear-bases for subsequent attacks by the JVP on towns and cities. Ten out of the island’s 22 Administrative Districts were battlegrounds. “Ninety two Police Stations had been attacked, damaging fifty and causing around fifty to be abandoned,” wrote Major General Anton Muttukumaru in The Military History of Ceylon.
Piyatilake was responsible for operations in Colombo. He detailed Raja Nimal an Advanced Level student to storm the Rosmead Place residence of Prime Minister Sirima Bandaranaike on the night of the 5th along with 50 student cadre, to capture the Prime Minister and transport her to a place where she would be held. However the expected vehicle and Piyatilake failed to arrive at the prearranged rendezvous in Borella and the attack did not materialise. Meanwhile unaware of the impending danger, the Prime Minister’s security advisers prevailed upon her to move to her official residence at Temple Trees, where she would be more secure.
Elsewhere in the Colombo District a major attack occurred at Hanwella, where the A4 High Level and Low Level Roads converge. Early on the morning of the 6th about 100 JVP combatants using hand bombs, Molotov Cocktails and firearms attacked the Police Station compelling its personnel to abandon their positions and flee into the surrounding jungle. The JVP captured the station’s armoury of weapons, hoisted a red flag and froze transport into Colombo. They held the town until armed police from Homagama supported by troops from Panagoda overpowered them.
The Battle for Kegalle
Athula Nimalasiri Jayasinghe, known within the Movement as Loku Athula, was in charge of the Kegalle and Kurunegala Districts. Once the decision to attack was made he moved into the area on the 3rd, meeting Area Leaders at Weliveriya and coordinating operations with detachments in Veyangoda and Mirigama. About 600 JVP combatants were deployed across the Kegalle District concentrated at Warakapola and Rambukkana.
Under Patrick Fernando, the Pindeniya detachment attacked both the local Police Station and the Bogala Graphite Mines, capturing a lorry load of explosives from the mines. On the 8th the Warakapola Police Station was successfully attacked, its weapons including two sub machine guns seized and the building set ablaze. In addition, Police Stations at Bulathkohupitiya, Aranayaka, Mawanella, Rambukkana and Dedigama were also attacked and the station at Aranayake burned down. Only Kegalle Police Station and the area surrounding it remained under Government control.
The Army could only access the interior regions of the District on the 10th and initially had to focus on removing road blocks and repairing culverts and bridges to gain mobility. When they penetrated the countryside they were frequently ambushed as in Aranayake and both sides sustained casualties. In The JVP 1969-1989 Justice A.C. Alles concludes that “the insurgents had met with considerable success in the Kegalle District.”
On the 12th at Utuwankande the Army was ambushed by the JVP using rifles and submachine guns. But the battle was turning in favour of the Army which brought to bear superior arms to put pressure on the rebels and gradually reopen the abandoned police stations in the district.
Finally on the 29th led by Loku Athula the JVP forces began their withdrawal from the District, from Balapattawa via Alawwa and then north. As they retreated in the direction of the Wilpattu Park they came under attack from the Army and from the air by Air Force helicopters. The Army finally ambushed them near Galgamuwa, killing some and capturing Loku Athula on 7th June.
The experience of the Kegalle District was replicated by the JVP in the Galle, Matara and Hambantota Districts. With the exception of Dickwella all Police Stations in the Matara District were abandoned. While in the Ambalangoda Police Area all stations, Elpitiya, Uragaha, Pitigala and Meetiyagoda fell to the JVP.
Widespread JVP attacks were also launched across the North Central Province where only the Anuradhapura Police Station was spared. As in the Kegalle District the outlying stations had to be abandoned and personnel withdrawn to Anuradhapura. However the Kekirawa Station, though attacked several times, held out. The Army was only able to move into the outlying areas of the Anuradhapura District on the 30th. Further north the Vavuniya Police Station in the Northern Province was also attacked. Less intense activity was reported in the Kandy, Badulla and Moneragala Districts.
N.Sanmugathasan in A Marxist Looks at the History of Ceylon remarked that “The rank and file (of the JVP) seems to have been honestly revolutionary, with a sense of dedication that must be admired, and a willingness to sacrifice their lives – unheard of before in Ceylon.” The first Ceylonese Army Commander General Muttukumaru wrote “Their (JVP) courage was also evident in the display of their military skills which enabled them to control many regions in the country and give battle to the armed forces in fierce guerrilla fighting.”
The military background
In November 1947 on the eve of independence, Ceylon signed a Defence Agreement with the United Kingdom. The military’s threat perception was determined by “the Government’s concern, (which) was invasion by India. The military’s focus was to have a defence force capable of meeting any external threat until assistance arrived from Britain.” In the words of Air Vice-Marshal P.H. ‘Paddy’ Mendis, who was Air Force Commander in 1971, the objective that determined the capabilities of the armed forces therefore was to “hold up an invading force of the enemy until assistance arrived from a bigger country with which we have an alliance.” (Brian Blodgett in Sri Lanka’s Military: The Search for a Mission 1949-2004)
The only military threat perceived was external; there was no anticipation of an internal military threat. Furthermore, in the wake of the 1962 abortive coup against the Sri Lanka Freedom Party (SLFP) Government, and the alleged 1966 coup against the United National Party Government, both parties that had been in power were wary of the Army which in 1970 had an authorised strength of 329 officers and 6,291 other ranks, and an annual budget of Rs 52 million (US$10mn), just 1.2% of total government expenditure.
Despite these inherent structural limitations, the Government and the Army responded swiftly, appointing regional Co-ordinating Officers in the worst affected districts. They were Colonels E.T. de Z. Abeysekera in Anuradhapura, S. D. Ratwatte in Badulla, Douglas Ramanayake in Galle and Derek Nugawella in Hambantota, Lieutenant Colonels R.R Rodrigo in Jaffna, Cyril Ranatunga in Kegalle, D.J.de S Wickremasinghe in Matara, Tissa Weeratunga in Moneragala and Dennis Hapugalle in Vavuniya.
The Ceylon Volunteer Force was immediately mobilised, and the first military casualty was Staff Sergeant Jothipala of the 2nd Volunteer Battalion, Sinha Regiment [2(V)SR], who was killed at Thulhiriya in the Kurunegala District on the first day of the insurrection. While Sandhurst-trained Major Noel Weerakoon of the 4th Regiment, Ceylon Artillery was the first officer to be killed whilst leading an ammunition convoy from Vavuniya to the besieged town of Anuradhapura; he was wounded when his convoy was ambushed and later succumbed to his injuries.
The battle rages
In 1971 the Royal Ceylon Air Force (RCyAF) consisted of three squadrons: No. 1 Flying Training Squadron with nine Chipmunk trainers based at China Bay, No. 2 Transport Sq. equipped with five Doves, 4 Herons and three Pioneer fixed wing aircraft and four helicopters and No. 3 Reconnaissance Sq. with Cessna aircraft. In the 1960s Britain had gifted five Hunting Jet Provost T51s jet trainers which had gone out of service by 1971.
Beginning at 0900 hours on 5th April the Jet Provost, which were in storage at China Bay, began operating out of this airbase. Armed with Browning machine guns and rockets, they carried out air to ground attacks using 60 lb rockets. The three Bell 206A Jet Ranger helicopters protected by Bren Guns airlifted 36,500 lb of ammunition during April to critical police stations. In addition the Doves carried out supply missions and during the course of April, 900 soldiers and 100,000 lb of equipment were transported by the RCyAF.
The JVP seized parts of the Colombo-Kandy A1 Trunk Route at Warakapola and Kegalle, cutting off the main artery between Colombo and the tea growing highlands. In response the Jet Provost had to mount aerial attacks on the key bridge at Alawwa which led to the downing of a Jet Provost and the death of her pilot.
If not for the premature attack in Wellawaya which resulted in the Police and Military around the country being placed on high alert “the situation would have been very grave for not only would several Police Stations have been captured, but the JVP would have been able to arm itself with modern weapons,” wrote Justice Alles.
Desperate for arms and ammunition in the first days of the rebellion, the Government aware that a Chinese cargo vessel bound for Tanzania with an arms shipment was currently in Colombo Harbour, unsuccessfully appealed to both Beijing and Dar-es-Salaam to make these arms available to Sri Lanka.
As rural police stations fell, the government abandoned others, regrouping its limited forces and anxious to protect the towns and cities. This tactic paid off. The JVP only had equipment captured from police stations. They did not go on to overrun military camps nor capture their more sophisticated weapons. While the JVP did control parts of Kegalle, Elpitiya, Deniyaya and Kataragama uncontested, the Army replenished its meagre stocks of weapons.
Wijeweera had focussed solely on a single decisive blow against the Government. There was no provision to conduct even a short term guerrilla operation, or an attempt to lead a peasant uprising. And during the first 72 hours his strategy appeared to be working. What dramatically altered the balance of forces against the JVP was the immediate and sustained influx of military equipment that flowed in from overseas to enable the armed forces to turn the tide in their favour.
Within four days of the JVP attack, Air Ceylon’s Trident took off from Singapore carrying a consignment of small arms provided by Britain from its base there. The following day the UK agreed to supply six Bell-47G Jet Ranger helicopters armed with 7.62mm machine guns. On 12th April on board a US Air Force Lockheed C-141 Starlifter, Washington shipped out critical spare parts for the RCyAF helicopters which were flying twelve hour days. And at Colombo’s request New Delhi on the 14th sent six Indian Air Force Aérospatiale SA 315B Lama utility helicopters with crews to Katunayake Air Force Base, along with troops to guard them as well as arms, ammunition and grenades. They would remain in-country for three months.
On the 17th Air Ceylon flew in nine tons of military equipment which the Soviet Union made available from supplies in Cairo. While on the 22nd a Soviet Air Force Antonov AN-22 transporter arrived with two Kamov Ka-26 rescue helicopters and five Mikoyan-Gurevich MiG-15 jet fighters and one MiG-17 high-subsonic fighter. The Soviet aircraft were accompanied by 200 trainers and ground crew.
China, Australia, Pakistan and Yugoslavia would also send arms and equipment. Colombo’s Non Aligned foreign policy which enabled it to source and receive military weapons and equipment from countries across the globe had succeeded. However the disparate array of equipment would pose a logistics dilemma for the military.
The sudden influx of arms and ammunition rapidly altered the balance of power against the JVP. For example the Army took Yugoslav artillery into Kegalle to flush out the rebels. And around 16,500 JVP members were captured, arrested or surrendered. The remaining combatants withdrew into jungle sanctuaries in the Kegalle, Elpitiya, Deniyaya and Kataragama areas.
Meanwhile there were reports that the JVP were endeavouring to bring weapons in by sea. But the Royal Ceylon Navy’s frigate and Thorneycroft boats could not secure the island’s territory nor prevent supplies reaching the rebels. This compelled Colombo to rely on the Indian Navy which sent three of its Hunt-class escort destroyers, INS Ganga, INS Gomathi and INS Godawari to patrol Ceylon’s maritime perimeter. In Sri Lanka Navy: Enhanced Role and New Challenges Professor Gamini Keerawella and Lieutenant Commander S. Hemachandre explain that “Sri Lanka’s dependency on the Indian Navy during the Insurgency to patrol its sea frontier in order to prevent arms supply to the Insurgents, was total.”
At Anuradhapura the JVP had established a base camp as well as six sub camps in the surrounding jungle where weapons, explosives and food had been stored. JVP operations in the Rajangana and Tambuttegama areas were controlled from this base camp. A platoon of 1CLI armed with 82mm mortars was sent to Anuradhapura in May and participated in Operation Otthappuwa, under 1CLI 2iC Major Jayawardena to take control of this area. By the end of May the insurrection was completely crushed.
Some counter insurgency operations however continued into the following year. A-Company 1CLI established a forward base in Horowapatana as late as November 1972 from where they carried out combing out operations until April 1973 while 1CLI’s D-Company closed its Kegalle operations only in December 1974.
The international media reported that summary executions had taken place. Writing from Colombo in the Nouvel Observateur on 23rd May, Rene Dumont said “from the Victoria Bridge on 13th April I saw corpses floating down the (Kelani) River which flows through the north of the capital watched by hundreds of motionless people. The Police who had killed them let them float downstream to terrorise the population.” The New York Times in its 15th April edition said that “many were found to have been shot in the back.”
Lieutenant Colonel Cyril Ranatunga commanding troops in Kegalle was emphatic. “We have learned too many lessons from Vietnam and Malaysia. We must destroy them completely.” While another officer was quoted alongside him in the International Herald Tribune of 20th April as saying “Once we are convinced prisoners are insurgents we take them to a cemetery and dispose of them.” And the Washington Post on 9th May quoted a major who said that “we have never had the opportunity to fight a real war in this country. All these years we have been firing at dummies, now we are being put to use.”
One of these public executions became a celebrated case, the brutal murder of Premawathi Manamperi of Kataragama. She had been crowned festival queen at the previous year’s Sinhala New Year celebration. Two soldiers, Lieutenant Wijeysooria and Sergeant Ratnayaka would be convicted, but both claimed their orders were: “Take no prisoners; bump them off, liquidate them.” (Jayasumana Obeysekara Revolutionary Movements in Ceylon in Imperialism and Revolution in South Asia edited by Kathleen Gough and Hari P. Sharma)
Janice Jiggins notes in Caste and Family in the Politics of the Sinhalese 1947-1976 that “Many in the armed services took the view that the fighting was an expression of anti-Govigama resentment and in certain areas went into low caste villages and arrested all the youth, regardless of participation.”
In the aftermath of the insurgency the armed forces expanded. The Air Force which had 1,400 personnel in 1971 grew to 3,100 by 1976. New units were raised: a Special Police Reserve Force, a Volunteer RCyAF and a new Field Security Detachment targeting subversion. The latter was placed under Lieutenant Colonel Anurudha Ratwatte 2(V) SR, the Security Liaison Officer to the Prime Minister. While a new Volunteer Army unit the National Service Regiment, targeting recruits over 35 years provided according to Fred Halliday “a damning sign that the whole of the country’s youth was in opposition to (the Government).”
The JVP uprising broke the back of the left parties which were trapped politically by the insurrection which they could only denounce at the cost of their long term influence. The SLFP too was isolated from its electorate due to the harsh measures adopted; curfew, censorship, trial without jury, postponement of elections, suspension of habeas corpus and other civil rights. Their Government suffered a devastating defeat at the next elections in 1977.
The uprising questioned the efficacy of a parliamentary system that could not accommodate a generation of educated youth, nor keep politicians aware of their needs and strengths. The decades-old mass national parties seemed to have no place for them. And the JVP charge that the leaders in parliament were of a different class and therefore they themselves of a different sub culture, seemed valid.
Have Humanities and Social Sciences muddied water enough?
By Maduranga Kalugampitiya
The domain of the humanities and social sciences is under attack more than ever before. The relevance, as well as usefulness of the degrees earned in those fields, is being questioned left, right, and centre. The question of whether it is meaningful at all to be spending, if not wasting, the limited financial resources available in the coffers to produce graduates in those fields is raised constantly, at multiple levels. Attempts are being made to introduce a little bit of soft skills into the curricula in order to add ‘value’ to the degree programmes in the field. The assumption here is that either such degree programmes do not impart any skills or the skills that they impart are of no value. We often see this widely-shared profoundly negative attitude towards the humanities and the social sciences (more towards the former than towards the latter) being projected on the practitioners (students, teachers, and researchers) in those areas. At a top-level meeting, which was held one to two years ago, with the participation of policy-makers in higher education and academics and educationists representing the humanities and social sciences departments, at state universities, a key figure in the higher education establishment claimed that the students who come to the humanities and social sciences faculties were ‘late-developers’. What better (or should I say worse?) indication of the official attitude towards those of us in the humanities and the social sciences!
While acknowledging that many of the key factors that have resulted in downgrading the humanities and social sciences disciplines are global by nature and are very much part of the neoliberal world order, which dominates the day, I wish to ask if we, the practitioners in the said fields, have done our part to counter the attack.
What the humanities and the social sciences engage with is essentially and self-consciously social. What these disciplines have to say has a direct bearing on the social dimension of human existence. It is near impossible to discuss phenomena in economics, political science, or sociology without having to reflect upon and use examples from what happens in our lives and around us. One cannot even begin to talk about teaching English as a second language without taking a look at her/his own experience learning English and the struggles that many people go through at different levels doing the same. One cannot talk about successful ways of teaching foreign languages without recognizing the need to incorporate an engagement with the cultural life of those languages at some level. No reading of an artwork—be it a novel, a movie, a painting, a sculpture, a poem, whatever—is possible without the reader at least subconsciously reflecting upon the broader context in which those artworks are set and also relating her own context or experience to what is being read. A legal scholar cannot read a legislation without paying attention to the social implications of the legislation and the dynamics of the community at whom that legislation is directed. The point is our own existence as social beings is right in the middle of what we engage with in such disciplines. To steal (and do so self-consciously) a term from the hard/natural sciences, society is essentially the ‘laboratory’ in which those in the humanities and social sciences conduct their work. There may be some areas of study within the humanities and social sciences which do not require an explicit engagement with our social existence, but I would say that such areas, if any, are limited in number.
Needless to say that every social intervention is political in nature. It involves unsettling what appears to be normal about our social existence in some way. One cannot make interventions that have a lasting impact without muddying the water which we have been made to believe is clear. How much of muddying do we as practitioners in the field of humanities and social sciences do is a question that needs to be asked.
Unfortunately, we do not see much work in the humanities and social sciences which unsettles the dominant order. What we often see is work that reinforces and reaffirms the dominant structures, systems, and lines of thought. Lack of rigorous academic training and exposure to critical theory is clearly one of the factors which prevents some scholars in the field from being able to make interventions that are capable of muddying the water, but the fact that we sometimes do not see much muddying even on the part of the more adept scholars shows that lack of rigorous training is not the sole reason.
Muddying the water is no simple matter. To use a problematic, yet in my view useful, analogy, a scholar in the said field trying to make an intervention that results in unsettling the order is like a hydrogen atom in H2O, ‘water’ in layperson’s language, trying to make an intervention which results in a re-evaluation of the oxygen atom. Such an intervention invariably entails a re-evaluation of the hydrogen atom as well, for the reason that the two atoms are part of an organic whole. One cannot be purely objective in its reading of the other. Such an intervention is bound to be as unsettling for the hydrogen atom as it is for the oxygen atom. Similarly, in a majority of contexts, a scholar in the area of the humanities and social sciences cannot make an intervention, the kind that pushes the boundaries of knowledge, without unsettling the dominant structures and value systems, which they themselves are part of, live by, and also benefit from. For instance, the norms, values, and practices which define the idea of marriage in contexts like ours are things that a male scholar would have to deal with as a member of our society, and any intervention on his part which raises questions about gender-based inequalities embodied in such norms, values, and practices would be to question his own privilege. Needless to say that such an intervention could result in an existential crisis for the scholar, at least temporarily. Such interventions also entail the possibility of backlash from society. One needs thorough training to withstand that pressure.
In place of interventions that unsettle the existing order, what we often see is work, which re-presents commonsensical knowledge garbed in jargon. To give an example from an area that I am a bit familiar with, much of the work that takes place in the field of English as a Second Language (ESL) identifies lack of motivation on the part of the students and also teachers and also lack of proper training for teachers as the primary reasons for the plight of English education in the country. This reading is not very different from a layperson’s understanding of the problem, and what we often see as research findings in the field of ESL is the same understanding, albeit dressed up in technical-sounding language. Such readings do not unsettle the existing order. They put the blame on the powerless. Very limited is the work that sees the present plight of English education as a systemic or structural problem. Reading that plight as a systemic problem requires us to re-evaluate the fundamental structures which govern our society, and such re-evaluation is unsettling is many ways. I argue that that is what is expected of scholarship in the ESL field, but unfortunately that is not what we see as coming out of the field.
If what gets produced as knowledge in the humanities and social sciences is jargonized commonsense, then the claim that such fields have nothing important to say is valid. If what a scholar in those fields has to say is not different to a layperson’s understanding of a given reality, the question whether there is any point in producing such scholars becomes valid.
In my view, the humanities and social sciences are in need of fundamental restructuring. This restructuring is not the kind which calls for the incorporation of a bit of soft skills here and a bit of soft skills there so that those who come out of those fields easily fit into predefined slots in society but the kind that results in the enhancement of the critical thinking capacity of the scholars. It is the kind of restructuring that would produce scholars who are capable of engaging in a political reading of the realities that define our existence in society and raise difficult questions about such existence, in other words, scholars who are capable of muddying the water.
(Maduranga Kalugampitiya is attached to Department of English, University of Peradeniya)
Kuppi is a politics and pedagogy happening on the margins of the lecture hall thatparodies, subverts, and simultaneously reaffirms social hierarchies.
Selective targeting not law’s purpose
By Jehan Perera
The re-emergence of Donald Trump in the United States is a reminder that change is not permanent. Former President Trump is currently utilising the grievances of the white population in the United States with regard to the economic difficulties that many of them face to make the case that they need to be united to maintain their position in society. He is coming forward as their champion. The saying “Eternal vigilance is the price of liberty” is often attributed to the founders of the United States, Thomas Jefferson, Thomas Paine, Abraham Lincoln, among many others, though Lord Denning in The Road to Justice (1988) stated that the phrase originated in a statement of Irish orator John Philpot Curran in 1790. The phrase is often used to emphasise the importance of being vigilant in protecting one’s rights and freedoms.
Ethnic and religious identity are two powerful concepts by which people may be mobilised the world over. This is a phenomenon that seemed to have subsided in Western Europe due to centuries of secular practices in which the state was made secular and neutral between ethnicities and religions. For a short while last year during the Aragalaya, it seemed that Sri Lanka was transcending its ethnic and religious cleavages in the face of the unexpected economic calamity that plunged large sections of the population back into poverty. There was unprecedented unity especially at the street level to demonstrate publicly that the government that had brought the country to this sorry pass had to go. The mighty force of people’s power succeeded in driving the leaders of that government out of power. Hopefully, there will be a government in the future that will bring the unity and mutual respect within the people, especially the younger generations, to the fore and the sooner the better as the price is growing higher by the day.
But like the irrepressible Donald Trump the old order is fighting to stage its comeback. The rhetoric of ethnicity and religion being in danger is surfacing once more. President Ranil Wickremesinghe who proclaimed late last year that the 13th Amendment to the constitution would be implemented in full, as it was meant to be, and enable the devolution of power to be enjoyed by the people of the provinces, including those dominated by Tamils and Muslims, has gone silent on this promise. The old order to which he is providing a new economic vision is clearly recalcitrant on ethno-religious matters. As a result, the government’s bold plan to set up a Truth and Reconciliation Commission as promised to the international community in 2015 to address the unresolved human rights issues of the war, is reportedly on the rocks. The main Tamil political parties have made statements that they will not legitimise or accept such a mechanism in the absence of a genuine devolution of power. Politics must not override policies.
The sense of threat to ethnicity and religion looms too large once again for forward movement in conflict resolution between the different communities that constitute the Sri Lankan nation which is diverse and plural. Two unlikely persons now find themselves at the centre of an emotion-heavy ethno-religious storm. One is a comedian, the other is a religious preacher. Both of them have offended the religious sensibilities of many in the ethno-religious Sinhala Buddhist majority community. Both of their statements were originally made to small audiences of their own persuasion, but were then projected through social media to reach much larger audiences. The question is whether they made these statements to rouse religious hatred and violence. There have been numerous statements from all sides of the divide, whether ethnic, religious or political, denouncing them for their utterances.
Both comedian Nathasha Edirisooriya and pastor Jerome Fernando have apologised for offending and hurting the religious sentiments of the Buddhist population. They made an attempt to remedy the situation when they realised the hurt, the anger and the opposition they had generated. This is not the first time that such hurtful and offensive comments have been made by members of one ethno-religious community against members of another ethnic-religious community. Taking advantage of this fact the government is arguing the case for the control of social media and also the mainstream media. It is preparing to bring forward legislation for a Broadcasting Regulatory Commission that would also pave the way to imprison journalists for their reporting, impose fines, and also revoke the licences issued to electronic media institutions if they impact negatively on national security, national economy, and public order or create any conflict among races and religions.
In a free society, opportunities are provided for people to be able to air their thoughts and dissents openly, be it at Hyde Park or through their representatives in Parliament. The threat to freedom of speech and to the media that can arise from this new law can be seen in the way that the International Covenant on Civil and Political Rights (ICCPR) which is the world’s standard bearer on civil and political rights has been used and is being abused in Sri Lanka. It was incorporated into Sri Lankan law in a manner that has permitted successive governments to misuse it. It is very likely that the Broadcast Regulatory Commission bill will yield a similar result if passed into law. The arrest and detention of comedian Natasha Edirisooriya under the ICCPR Act has become yet another unfortunate example of the misuse of a law meant to protect human rights by the government. Pastor Jerome Fernando is out of prison as he is currently abroad having left the country a short while before a travel ban was delivered to him.
The state media reported that a “Police officer said that since there is information that she was a person who was in the Aragalaya protest, they are looking into the matter with special attention.” This gives rise to the inference that the reason for her arrest was politically motivated. Comedian Edirisooriya was accused of having violated the provisions in the ICCPR in Section 3(1) that forbids hate speech. Section 3(1) of the ICCPR Act prohibits advocacy of hatred that constitutes incitement to discrimination, violence or hostility. The international human rights watchdog, Amnesty International, has pointed out that in the case of Edirisooriya that for speech to be illegal on the grounds of being hate speech it requires “a clear showing of intent to incite others to discriminate, be hostile towards or commit violence against the group in question.” Amnesty International also notes that “When the expression fails to meet the test, even if it is shocking, offensive or disturbing, it should be protected by the state.”
Ironically, in the past there have been many instances of ethnic and religious minorities being targeted in a hateful manner that even led to riots against them, but successive governments have been inactive in protecting them or arresting their persecutors. Such targeting has taken place, often for political purposes in the context of elections, in blatant bids to mobilise sections of the population through appeals to narrow nationalism and fear of the other. The country’s political and governmental leaders need to desist from utilising the ICCPR Act against those who make social and political critiques that are outside the domain of hate speech. The arrest of Bruno Divakara, the owner of SL-Vlogs, under the ICCPR Act is an indication of this larger and more concerning phenomenon which is being brought to the fore by the Broadcasting Regulatory Commission bill.
The crackdown on the space for free expression and critical comment is unacceptable in a democratic polity, especially one as troubled as Sri Lanka, in which the economy has collapsed and caused much suffering to the people and the call to hold elections has been growing. The intervention of the Human Rights Commission which has called on the Inspector General of Police to submit a report on the arrest and its rationale is a hopeful sign that the independence of institutions intended to provide a check and balance will finally prevail. The Sri Lankan state will hopefully evolve to be a neutral arbiter in the disputes between competing ethnic, religious and partisan political visions of what the state should be and what constitutes acceptable behaviour within it. Taking on undemocratic powers in a variety of ways and within a short space of time is unlikely to deliver economic resurgence and a stable and democratic governance the country longs for. Without freedom, justice and fair play within, there can be no hope of economic development that President Wickremesinghe would be wanting to see.
Girl power… to light up our scene
We have never had any outstanding all-girl bands, in the local scene, except, perhaps…yes The Planets, and that was decades ago!
The Planets did make a name for themselves, and they did create quite a lot of excitement, when they went into action.
Of course, abroad, we had several top all-girl bands – outfits like the Spice Girls, Bangles, Destiny’s Child, and The Supremes.
It’s happening even now, in the K-pop scene.
Let’s hope we would have something to shout about…with the band Manthra – an all-girl outfit that came together last year (2022).
Manthra is made up of Hiruni Fernando (leader/bass guitar), Gayathma Liyanage (lead guitar), Amaya Jayarathne (drums), Imeshini Piyumika (keyboards), and Arundathi Hewawitharana (vocals).
Amaya Arundathi and Imeshini are studying at the University of Visual and Performing Arts, while Gayathma is studying Architecture at NIMB, and Hiruni is the Western Music teacher at St. Lawrence’s Convent, and the pianist at Galadari Hotel, having studied piano and classical guitar at West London University.
They have already displayed their talents at various venues, events, weddings, and on TV, as well (Vanithabimana Sirasa TV and Charna TV Art Beat).
Additionally, the band showcased their talent at the talent show held at the Esoft Metro Campus.
The plus factor, where this all-girl outfit is concerned, is that their repertoire is made up rock, pop, and Sinhala songs.
Explaining as to how they came up with the name Manthra, founder member Hiruni said that Manthra means a word, or sound, repeated to aid concentration in meditation, and that the name was suggested by one of the band members.
She also went on to say that putting together a female band is not an easy task, in the scene here.
“We faced many difficulties in finding members. Some joined and then left, after a short while. Unlike a male band, where there are many male musicians in Sri Lanka, there are only a few female musicians. And then, there are some parents who don’t like their daughters getting involved in music.”
With talented musicians in their line-up, the future certainly looks bright for Manthra who are now keen to project themselves, in an awesome way, in the scene here, and abroad, as well.
“We are keen to do stage shows and we are also planning to create our own songs,” said Hiruni.
Yes, we need an all-girl group to add variety to our scene that is now turning out to be a kind of ‘repeating groove,’ where we see, and hear, almost the same thing…over and over again!
Sagala Ratnayaka leads Sri Lanka delegation to 20th IISS Shangri-La Dialogue
Prices of sixty essential drugs to be reduced from 15th June
Cabinet approval to publish draft bill on contempt of a court, a tribunal or an institution
‘Dates have the highest sugar content to fight Coronavirus’
Sunday Island 27 December – Headlines
#Sundayisland Sunday Island- 31 January- Headlines
Business5 days ago
‘ඇය සුරකින AIA’ celebrates one year of empowering half a million women to rise together
Business5 days ago
DFCC Bank provides exclusive free access to DOC 990 for DFCC Aloka accountholders
News5 days ago
AI demands immediate release of Natasha
News6 days ago
Misappropriation of Rs 195 mn: Fort Magistrate clears way for continuation of CID probe
Opinion6 days ago
Features4 days ago
Religious cauldron being stirred; filthy rich in abjectly poor country
Features6 days ago
Please, take charge of Poson celebrations: A proposal to Mahanayake Theras
Opinion4 days ago
Demystifying Buddhism: Need of the hour?