Virulent Shameless People! Cry OUR Beloved Country!

David Blacker … courtesy of where the title is “Our Moment of Destiny”

gnanasara--621x414- DAVID B's Gnanasara Thera of BBS in full flow

I think every generation faces its own particular challenges; but the greatest and most defining ones are those of morality and courage. That moment, if missed, condemns that generation — and often many that follow — to a world far more unpleasant and evil than we would wish it to be. For many in the free world of the late 1930s, that moment came with the invasion of Poland and the bombing of Pearl Harbour. It was a moment when my grandfather’s generation had to decide if they would simply stand on the sidelines or go out and fight someone else’s cause. Fortunately for them, the choice was easy; their respective governments took the right fork, and millions of young men — my grandfather included — went out into the deserts, the jungles, and across the seas to ensure that tyranny and racism would not shape our world. For 1960s America, the moment of destiny was in fact a place — Vietnam — and a moral choice. America made its decision, albeit a little late for millions of Vietnamese.

BLACKER David Blacker

But when that hour of destiny arrived thirty years ago in Sri Lanka, our parents’ generation failed us. For decades, they had watched as extremist rhetoric leveled at the Tamil community gave way to physical violence. They stood by as our constitution was changed to remove any protection the minorities had a right to under law. They were silent when the nation’s leadership was silent on the racism and hatred that was all around them. They did nothing when their elected politicians in fact helped instigate the violence that climaxed in the orgy of assault, murder, rape, and destruction now known as Black July. For thirty years we have wondered how our parents could have been so docile, so shortsighted, so wrong in their choices. We have watched our country torn apart by suicide bombers and child soldiers, by tanks and artillery. We have watched a hundred thousand die, because our parents didn’t say “stop!”

Thirty years later, the clock is back at five minutes to midnight; racists are calling for violence, for this country to be only for Sinhalese Buddhists. They are calling for a tiny minority to change their lifestyles or leave; they are calling for their right to worship to be curbed. And they are threatening violence if their demands are not met. Our government is at best silent; at worst in collusion. Our police force is standing by while Muslims are attacked. There are no arrests. There is no condemnation. There is no justice.

The last time this happened, I was eleven years old; an uncomprehending child. I grew up to wonder why my father who could ride a motorcycle through a wall of fire to get me home that July, hadn’t been able to stop what was done to the Tamils and to my country. Was he scared? Didn’t he care? I ask the same questions from myself today. Why am I doing nothing as my country heads towards the flames again. I ask it of my friends — especially the Buddhists — my colleagues, my girlfriend. None of you are racists, I think. None of you believe that Muslims must be persecuted and harassed. Why are you not speaking out? Why are you not protesting? What will it take? Or is there nothing that will drive us out of our homes and on to the streets to brave the thugs and the tear gas, the water cannon and the bullets? Have we no fucking shame?

I feel ashamed right now; ashamed of my government; ashamed of my friends; ashamed of my country. More than anything, I am ashamed of myself. I have never felt this way about my country, and I never thought I would, but I feel it now. And I hate feeling this way. In the worst of the war, I told myself that it wasn’t my fault; that I hadn’t chosen this war to fight. But this is now. This is me. This is us. This is our country and our moment of destiny is here. Why are we doing nothing?

  ***attacks 1958 riots  Hammering Tamils, 1958 —Pic from Ivan: Paradise in Tears

ALSO SEEMichael Roberts: “Encountering Extremism: Biographical Twists and Tracks,” 10 March 2010,

* Michael Roberts: “Marakkala Kolahaalaya: mentalities behind the Pogrom of 1915,”

* Michael Roberts:Marakkala Kolahālaya: Contemporary and Secondary Literature on the Anti-Moor Pogrom of 1915,” 11 March 2013,

* Michael Roberts: “The Agony and Ecstacy of Pogrom: southern Lanka, 1983,” in Exploring Confrontation, Reading, Harwood Academic Publishers, 1994.

* Michael Roberts: Visual Evidence I: Vitality, Value and Pitfall – Borella Junction, 24/25 July 1983, 29 October 2011,

 dancing the killing  Karate swivel before the KILL at Borella Junction, 24/25 July 1983Pic by Chandragupta Amarasinghe

borella jct- 23 July Mob Violence & Elation from the burning Pic by Chandragupta Amarasinghe


Title:  Exploring Confrontation: Sri Lanka: Politics, Culture and History
Author:  Roberts, Michael Webb
Publisher:  Harwood
Issue Date:  1995
ISBN:  3718655063
Cover art
School/Discipline:  School of Social Sciences : Anthropology
Contents:  1. A Pictorial Prelude: The Religious Circumstances of Political Action — 2. Authors and their Situations — 3. The Asokan Persona as a Cultural Disposition — 4. “Caste Feudalism”? A Critique through the Asokan Persona and European Contrasts — 5. The Asokan Persona and its Reproduction in Modern Times — 6. Four Twentieth Century Texts and the Asokan Persona — 7. The Imperialism of Silence under the British Raj: Arresting the Drum — 8. Mentalities: Ideologues, Assailants, Historians and the Pogrom against the Moors in 1915 — 9. ’I Shall have you Slippered’: The General and the Particular in an Historical Conjuncture — 10. Ethnic Conflict in Sri Lanka and Sinhala Perspectives: Barriers to Accommodation — 11. Ethnicity in Riposte at a Cricket Match: The Past for the Present — 12. The 1956 Generations: After and Before — 13. The Agony and the Ecstasy of a Pogrom: Southern Lanka, July 1983 — 14. A Biographical Epilogue.
Appears in Collections: Anthropology Publications


Filed under cultural transmission, ethnicity, fundamentalism, historical interpretation, life stories, nationalism, politIcal discourse, Rajapaksa regime, religious nationalism, self-reflexivity, Sinhala-Tamil Relations, sri lankan society

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