Category Archives: Tamil civilians

Sharika Thiranagama in Profound Q & A on Sri Lanka’s Traumatic Past

Kaniyan Pungundran – Editor-in-Chief of Jaffna Monitor .September 2025 … ..where the title runs thus: “JVP Still Denies the Tamil Ethnic Question: Sharika Thiranagama Speaks to Jaffna Monitor”

It feels like yesterday. As a student, I remember flipping through Amuthu, a Tamil-language magazine published by Lake House. One day, I came across an article about Dr. Rajani Thiranagama—her brilliant career, and how she was cowardly and mercilessly assassinated. More than the tragedy of that brave woman, what seared itself into me was the image of her two young daughters standing beside their mother. Even as a boy, I felt a deep and overwhelming compassion for them. That night, I hugged my mother tightly, whispering questions to the God I was raised to believe in: How could anyone kill the mother of two small children?

Years later, I found myself sitting across from one of those children—Sharika Thiranagama—interviewing her in detail for Jaffna Monitor. As we spoke, what struck me repeatedly was not only her brilliance as an academic but also the warmth, composure, and clarity that radiated from her. That evening, I watched as she disagreed with some of my friends. The way she objected—polite, firm, and unshakably precise—made me realize that though her life was marked by loss at the most vulnerable age, she had absorbed her mother’s humility, bravery, and steady mind. It was in that moment I understood how personal tragedy had forged not bitterness, but intellectual rigorhow the child who once heard gunshots from her doorstep had grown into a scholar determined to dissect the very forces that create such violence.

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Shattered Lives in Sri Lanka’s Wars: Several Lesser-Known Strands

Dennis McGilvray in ASIAN  ETHNOLOGY Vol 73, 1&2, pp 348-49, reviewing  Sharika Thiranagama, In My Mother’s House: Civil War in Sri Lanka. Philadelphia PA: University of Pennsylvania Press, 2011

The title of this book points to the author’s personal connection with the decades-long Sri Lankan ethnic conflict, which ended abruptly in 2009 after much of the manuscript had been written. Her mother was a Tamil academician and human rights activist assassinated by the LTTE (Liberation Tigers of Tamil Eelam) in 1986 in Jaffna because of her outspoken condemnation of brutalities committed by the Tamil Tigers as well as by the Sri Lankan armed forces. This volume offers a scholarly analysis of the deep effects of the civil war upon a generation of displaced Sri Lankan Tamils and Tamil-speaking Muslims, but the author’s family history will be immediately recognized by many readers familiar with Sri Lanka.

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A Searching Review of Hoole’s Book PALMYRA FALLEN

Sachi Sri Kantha, in Ilankai Tamil Sangam, September 15, 2025 in an article entitled….A Critique on Rajani Thiranagama’s Assassin- Suspect ‘Bosco’ presented at https://sangam.org/a-critique-on-rajani-thiranagamas-assassin-suspect-bosco/  & addressing central aspects of the book. Palmyra Fallen (2015) by Rajan Hoole 

Introduction

Sept 21st marks the 36th death anniversary of human rights activist Dr. Rajani Thiranagama (1954-1989). At the time of her death, she was affiliated to the University of Jaffna. Last July 26th, Prof. Michael Roberts re-posted chapter 3 of Dr. Rajan Hoole’s 2015 book ‘Palmyra Fallen, from Rajani to War’s End’. Having been a long-time critic on the activities of Rajan Hoole and his University Teachers for Human Rights (Jaffna) coterie, I forwarded my comments to the ‘Tuppahi’s blog’, and Prof Roberts had kindly posted it, with his own interpretation……[https://thuppahis.com/2025/07/20/political-complexities-in-jaffna-the-killing-of-rajani-thiranagama/].

 

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Lankan Tamil Migration in Wintry Norway: “Working For Our Sisters”

Oivund Fugleruud in  ???? where the the title runs  thus:“Working for  Sisters”  — Tamil Life on the 71st Parallel’

The article discusses the phenomenon of migration of Sri Lankan Tamils to Finnmark, the northemmost part of Nonvay. While most other groups of immigrants in Nonvay tend to settle in the larger Cities, this particular group has a tradition of settlement in the fishing villages in Finnmark, facing the Barents Sem.

[t is argued fhat there is a continuity in this pattem from the early migration workers in the 1970s ro present•day asylum-seekers. The “imicrohistory” of Tamil migration to one particular village is presented and discussed. It shows an overlap from one type of  migration to another.

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War Crimes Issue Develops in Sri Lanka: Chemmani & Beyond

N.  Sathiya Moorthy, in Ceylon Today, 22 August  2025, where the  title reads  “How Historic is the Opportunity” ... with highlighting being  the intervention of The Editor Thuppahi

 In what has become the ritualistic report of the UN Human Rights Commissioner to the UNHRC Council of 48-member nations, elected by rotation, incumbent Volker Türk seems to have settled for a credible, independent mechanism to probe Sri Lanka’s war crimes and other allegations of human rights violations. This is in contrast to the decade-plus-long attempts by the ‘international community’ (read: West) to impose an ‘independent, international mechanism’ for the purpose.

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The Ethnic Abyss in Sri Lanka Still Remains

Dr S.  I. Keethaponcalan,in where  the title reads Sri Lanka’s Ethnic Conflict: From Reconciliation To Reescalation – Analysis,” … pubd on 21 September 2023 at EURASIA REVIEW ++

The national discourse in Sri Lanka moved from conflict termination to reconciliation with the end of the war in 2009. This essay argues that the concerned parties should shift the discourse from reconciliation to de-escalation because (1) the reconciliation project failed, and (2) the ethnic conflict shows signs of reescalation. It also argues that the possibility of anti-Tamil riots in the future cannot be dismissed.

               Reconciliation Failed

When the war ended in 2009, domestically, none of the parties were interested in reconciliation. The Tamils had more severe problems to deal with. For example, mourning their dead, finding disappeared members of their families, and resettling the internally displaced community members were some of the immediate issues the Tamil community encountered. Reconciling with the Sinhalese was the last thought in their minds. Therefore, they were not concerned about postwar reconciliation. None of the Tamil leaders discussed the need to promote reconciliation.

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My Decision to leave Ceylon in 1981

Sachi Sri Kantha      

Sachi examining a winged bean pod in 1981

Prelude

Willingly, I opt to use the ‘Ceylon’ word, because I was born in the blessed island Ceylon in May 1953. The place of my birth was Chilaw, solely for the reason it was the then work location of my father Sachithanantham, then employed as a clerk in the hospital services of the Department of Health. He was 30, but my mother was only 17. My parents are from Point Pedro, and it was an arranged marriage among the kin in Point Pedro’s adjacent regions.

From 1961 to 1971, I had primary and secondly schooling at the Colombo Hindu College (Bambalapitiya, Ratmalana) and Aquinas University College. I entered the University of Sri Lanka (Colombo Campus) in January 1972, at the age of 18 years and 8 months. This entry was delayed by months, due to the JVP insurrection in April 1971. Ceylon was re-named as Sri Lanka in May 1972.

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Facing A Tsunami & A Civil War

Dennis  M. McGilvray, in an  article  pubd in 2006 in the India Review, vol. 5, nos. 3–4, July/October, 2006, pp. 372–393 Copyright © Taylor & Francis Group, LLC  …. ISSN 1473-6489 print; 1557-3036 online DOI:10.1080/14736480600939132 … one bearing this title:  “Tsunami and Civil War in Sri Lanka: An Anthropologist Confronts the Real World

Recent calls for a new “public anthropology” to promote greater visibility for ethnographic research in the eyes of the press and the general public, and to bolster the courage of anthropologists to address urgent issues of the day, are laudable although probably also too hopeful. Yet, while public anthropology could certainly be more salient in American life, it already exists in parts of the world such as Sri Lanka where social change, ethnic conflict, and natural catastrophe have unavoidably altered the local context of ethnographic fieldwork. Much of the anthropology of Sri Lanka in the last three decades would have to count as “public” scholarship, because it has been forced to address the contemporary realities of labor migration, religious politics, the global economy, and the rise of violent ethno-nationalist movements. As a long-term observer of the Tamil-speaking Hindu and Muslim communities in Sri Lanka’s eastern coastal region, I have always been attracted to the classic anthropological issues of caste, popular religion, and matrilineal kinship. However, in the wake of the civil wars for Tamil Eelam and the 2004 tsunami disaster, I have been forced to confront (somewhat uneasily) a fundamentally altered field- work situation. This gives my current work a stronger flavor of public anthropology, while providing an opportunity for me to trace older matrilocal family patterns and Hindu-Muslim religious traditions under radically changed conditions.

 BEACHFRONT HOME DESTROYED BY TSUNAMI, MARUTHAMUNAI. AUGUST 2005

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UNHRO Calls for Investigation of Past Killings in Lanka

 

Tamil and Sinhala versions attached

Sri Lanka has opportunity to break from past – Türk

GENEVA (13 August 2025) – A report published today by the UN Human Rights Office calls on Sri Lanka’s Government to seize the historic opportunity to break with entrenched impunity, implement transformative reforms, and deliver long-overdue justice and accountability for serious violations and abuses committed in the past, including international crimes.

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Is Prabakaran NOT a Hitler! …. Goodness Gracious Me!

Shenali D. Waduge, whose slashing sarcastic essay is entitledLet’s Celebrate Prabakaran & the LTTE’s Glorious Achievements!”  ... with the highlighting being that in  the original item

A tribute to the world’s most misunderstood mass murderer and his liberation-through-terror campaign.

They say greatness demands sacrifice—and Velupillai Prabakaran understood this better than most. He wasn’t content with speeches; he offered the world a blueprint: to build a homeland, first destroy the present; to claim justice, first silence every voice—especially your own people’s; to prove your worth, leave no witness behind. For over three decades, he led with unmatched precision: dismantling democracy, eliminating dissent, recruiting children, and bleeding civilians dry—all while demanding the world call it liberation. Some build nations through unity; he built his with bunkers, landmines, cyanide, and the bones of the innocent. And still, they light candles for him. They hold commemorations in universities. UN officials attend. Foreign parliamentarians give speeches. So, in the spirit of glorifying terror, let’s not just mourn Velupillai Prabakaran—let’s celebrate the man who redefined cruelty and called it Eelam, by honoring every child stolen, every right violated, and every drop of blood shed in his name.

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