Clive Williams, in The Australian, 30 November 2022, where the title reads thus: “Threat ‘lower’ but face of domestic terror is changing” ….
The announcement by ASIO director-general Mike Burgess that the terrorism threat level in Australia has been lowered from “probable” to “possible” reflects the view of the National Threat Assessment Centre that a terrorist incident here is now less likely.
An older woman praying and giving offerings at the ground zero site of the 2002 Bali bombings in the tourtist district of Kuta, Bali.
Induction of Tiger recruits into fighter ranks with receipt of the kuppi containing cyanide
Tiger soldiers relaxing in camp with cyanide kuppi around their necks — Pix by Shyam Tekwani
Historical Background
Understanding the role of religion in the Tamil insurgency requires an understanding of Sri Lanka’s cultural mosaic and of the development of modern nationalism before and after independence from British colonial power. Sri Lanka is a geographically small yet culturally rich and complex island, with numerous ethnic, linguistic, religious, and caste subgroups. The majority of the population identify as ethnically Sinhala, and they speak Sinhala, an Indo-European language. The great majority of the Sinhalese are Theravada Buddhists who live mostly in the south and central regions of the island. A small minority of Sinhalese are Catholics, and some also belong to evangelical Christian churches. The largest minority group in Sri Lanka is the Tamils, who speak Tamil (a South Indian Dravidian language) and comprise several subgroups. The largest of these are the so-called Sri Lankan Tamils, who traditionally have lived in the north and east. The so-called Indian Tamils are labor immigrants from India who were brought in by the British to work in the plantation sector in the highlands. The majority of Tamils are Hindus of the Śaiva Siddhanta tradition, but there are also a significant number who are Catholics and a few to smaller Evangelical denominations. The Tamil Muslims identify based on religious belonging, not on a common ethnic identity, and they speak Tamil. Historically, the Muslim communities are scattered throughout the island; they form a stronghold in urban trading centers in the south but are also farmers in the Tamil-majority Eastern Province. Social stratification based on caste and regional identities was strong in precolonial Lanka, and then the colonial classifications of the island’s inhabitants produced new identities with intensified religious and racial signifiers. These were reproduced in the emerging Tamil and Sinhala nationalisms of the late 19th century.
I met Riaz Hassan for the first time as one of the keynote speakers at a conference organised by Neelan Tiruchelvam in Sri Lanka circa 1974 (details forgotten) when I was teaching in the History Department at Peradeniya University and Riaz was at an university in Singapore. It was the best of serendipity (a word deriving perhaps from Serendib aka Sri Lanka) that I found him attached to Flinders University when I moved to the Anthropology Department at University in 1977.
From 1992-2006 I worked at Flinders University in various positions, finally leaving in 2006 as the faculty general manager of one of the four faculties. In around 1993-4 when I was still in my early 30s and quite new at the university, I came to know Riaz Hassan as one of the professors. He probably didn’t know my name, but he was always kind and smiled and said hello if we passed on campus.
Channa Wickremesekera is the son of the late Percy Wickremesekera, an acquaintance of mine from Peradeniya Campus days and a ‘Trot’ activist who migrated to Australia. Channa lives in Melbourne. I got to know him when I was working on my book on Sinhala Consciousness in the Kandyan Period¸1590’s-1815 (which came out in 2003 …………………… https://www.amazon.com/Sinhala-Consciousness-Kandyan-Period-1590s/dp/9558095311).
Paige Ziegler, in The Bridge, 13 April 2017, where the title is “Learning from the Liberation Tigers of Tamil Eelam” …. reproduced here in Thuppahi, a site which has presented umpteen articles on Eelam War IV, in order to indicate [see THUPPAHI EDITOR’s NOTE at the end] how young American scholars present essays without extensive research.
The Liberation Tigers of Tamil Eelam (LTTE) were a highly successful terrorist organization who were famous for successfully forming a fully functional military. Their fight for separation from the Sri Lankan government lasted a quarter century, and parallels can be drawn between the Sri Lankan conflict and the current situation in the Middle East (and elsewhere). With civilian casualties reaching staggering numbers and negotiations leading nowhere, Sri Lanka had elected a new government and, with it, a new approach. By leveraging popular support, utilizing external countries to manage the conflict, and employing strategic military measures, the new Sri Lankan government recovered its country. Duplicating similar political actions and military maneuvers as those that proved successful for the Sri Lankan government may usher in peace for the Middle East.
Tony Donaldson’s Capsule Comment in Facebook A Few Years Back++
Michael, …. Two great articles in “Ambassador Blake in Never-Never Land…” and “The imperious interventions of David Miliband….” I am not surprised by any of this. US diplomats should study anthropology for a few years. It might teach them to recognize neo-colonialism in their own value system.
It reminds us that the US., its diplomats and think tanks which operate in the guise of academic institutions, do not present global or universal values as they pretend or claim, but a deeply entrenched relativist one that is tied to US interests (butin this instance, the sheer lack of understanding about what occurs in SL is mind-boggling).
Displaced Tamils on the movein the northern Vanni — from west eastwards in mid-late 2008
Michael Roberts,reprinting here an article that appeared in FRONTLINE vol. 26/12, 19 June 2009 … with this title “Some Pillars for Lanka’s Future”
“One can win the War, but lose the Peace” — A cliche this may be, but it is also a hoary truism that looms over the post-war scenario in Sri Lanka. The triumphant Sri Lankan government now [must] address the human terrain rather than the fields of battle.
