Category Archives: the imaginary and the real

Entering Australia from Ceylon: Burghers and Amahs first to penetrate White Australia

Earl Forbes

The diplomatic relationship between Ceylon and Australia commenced even before the formal declaration of Ceylon’s Independence. Australia established a Representative Office in Colombo, on the 29th April 1947. On Independence Day, (4th February 1948) this representation was upgraded to High Commission status.  As further indication of the importance placed on the relationship between the two countries, the Australian High Commission Office was moved from its temporary location at the Galle Face Hotel, to more permanent premises at Gafoor Building, in Fort, Colombo. Following diplomatic representation established in London, New Delhi and Washington, Ceylon established its fourth diplomatic office in Canberra. In January 1949,  Mr J A Martensz was appointed as Ceylon’s  first High Commissioner to Australia, (see Image 1).  Mr Martensz was a member of the Ceylonese Burgher community. Although probably underestimated in importance in the planning stages of the Australia High Commission in Ceylon, immigration to Australia soon became a matter of growing contention in the workings of this office. Developments in both countries contributed to a great deal of expectation, as well as misunderstanding, in the early immigration process.

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World’s Leading Mass Killers? Who? Answer = US Military Machine

Michael Moore, in Information Clearing House, 23 November 2021, where the title reads thus: “A Memorial to the Terrorists – when the Terrorists are US!”

Eleven days ago on Veterans Day, while watching the cable news, I learned that our Congress, never missing a chance to ingratiate themselves with what they think Middle America wants — more money for the military, more flags flying everywhere, more fake patriotism and more pandering to the fake patriots — decided it was time to create a brand new national memorial on the already overcrowded National Mall in Washington, D.C., between the Lincoln Memorial and the U.S. Capitol building. The memorial will be called “The Global War on Terrorism Memorial.” I’m not making this up.

And what patriotic politician or red-blooded American wouldn’t be in favor of that!

Well, me. I’m not in favor of it. And I hope you won’t be, either.

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Exploring Sri Lanka’s Experiences with Democracy

Sarah Kabir and ROAR on “A Journey of a Demcracy: The Sri Lankan Story”

ROAR is embarking on the generation of a documentary thatseeks to create awareness and understanding of Sri Lanka’s post-independence history…… SEE INITIAL NOTICE: https://thuppahis.com/2021/11/19/imaginative-explorations-of-sri-lankas-history-on-the-cards/#more-56776

 

 

 

 

 

 

Project Intervention

It has been over a decade since the end of Sri Lanka’s protracted conflict, but what we have today is ‘negative peace’ – which is the absence of overt violence. Limited understanding of Sri Lanka’s history, politics, democracy, ambition, intent, and the refusal to acknowledge acts of intolerance and discrimination that destroyed lives and led to bloodshed makes it increasingly difficult to avoid the recurrence of violence and we risk repeating the same mistakes. Today, we are confronted with choices that could lead to positive peace or a resumption of cycles of violence. Even now, the difficulties of dealing with COVID-19 and the resulting economic fallout could lead to social unrest that may morph into inter-communal violence if manipulated. Continue reading

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Mia Mottley’s Scathing Denunciation of World Climate Programmes ar Galsgow 2021

Prime Minister Mia Mottley of Barbados addresses Opening Ceremony, COP26, 1 Nov 2021

VISIT …. https://www.youtube.com/watch?v=BsBVx_8oFm0

 

 

 

 

 

 

 

 

 

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Shakespeare’s “Cooking up a Past” AND Sri Lanka

Tom Shakespeare: “Çooking up a Past” in “Collection. No Small Inheritance” …. https://farmerofthoughts.co.uk/collected_pieces/cooking-up-a-past/ …. no date indicated …. but it was clearly written after the tsunami and, in my reckoning penned in late 2005. I have imposed haphazard highlighting …. and devoted much time to this essay because it is a marvellous and introspective ethnographi tale — one that (A) grapples with profound issues and changes in attitudes to illegimate births in UK in the period 1950s to the present, while also (B) serving up fascinating vignettes about the lifeways of the Westernized Ceylonese middle class in the 1950s … and again in 2005.

The airport was full of English fans, heading to Colombo for the first of three test matches against Sri Lanka. On the Emirates flight to Dubai, they seemed to be drinking the plane dry, first of beer and then whisky. On the second leg, I tried to sleep, blocking them out with ear plugs. At dawn, I declined the offer of breakfast. But when I smelled the meal I quickly changed my mind. It was fish curry with kiribath and seeni sambol my first taste of the real Sri Lankan food that I would be eating for breakfast, lunch and dinner for the rest of the month.

After twenty years away, I was travelling back to Sri Lanka, to understand part of my cultural inheritance and investigate my mother’s roots. I had been eating this food for forty years, and cooking it for more than twenty, but I had only previously made one visit to my ancestral home. ng Having  discovered more about my father’s past, it was time to hear about the other side of the family tree. Since my teenage years, my mother and I have spent more time squabbling than bonding, and I was excited as well as anxious about the prospect of more than two weeks alone together.

 

 

 

 

 

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The Obelisk marking the Battle of Randeniwala

Arundathie Abeysinghe, in e-Lanka, 28 October 2021

A monument constructed at the ninth kilometer post on the *Ella–Wellawaya Road near the village of Randeniwela is a unique obelisk to commemorate the Battle of Randeniwela (Battle of Randeniya or Sinhalese – Portuguese War), a battle fought on August 25th 1630. The battle was fought between Portuguese forces commanded by the *Governor Constantinu De Saa de Noronha and King Senarath’s (1604–1635) youngest son Prince Maha Astana (pre coronation) who was later crowned as King Rajasinha II (1635–1687), the second ruler of Kandyan Kingdom and his brother Prince Vijayapala.

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A Tale of Resistance: The Story of the Arrival of the Portuguese in Sri Lanka

Michael Roberts, reproducing here an article that appeared initially in 1989 with the same title in Ethnos, 55: 1-2:69-82. … and also in Swedish in Lanka. Tidskrift om Lankesisk Kultur (Uppsala), No. 2, March 1989. I regret that the presentation here has not been able to incoroporate diacritica for indigenous words. Standing now in 2025, I have added highlighted colouring in red or purple in order to emphasize points.

ABSTRACT: This essay decodes a sixteenth century folktale which records the Sinhalese reaction to the arrival of the first Portuguese. Where the historiography has interpreted this tale as benign wonderment in the face of exotica, a piecemeal deconstruction of the allegorical clues in the ‘story is utilised to reveal how the Sinhalese linked the Portuguese with demons and with Vasavarti Maraya; the arch enemy of the Buddha. In this fashion the Portuguese and the Christian sacrament of communion were represented as dangerous, disordering forces. The piecemeal reinterpretation of this short text, however, must be overlaid by a holistic perspective and the realisation that its rendering in oral form enabled its purveyors to lace the story with a satirical flavour: so that the Portuguese and Catholicism are, like demons, rendered both disordering and comic, dangerous and inferior – thus ultimately controllable. In contending in this manner that the folktale is an act of nationalist opposition, the article is designed as an attack on the positivist empiricism which pervades the island’s historiography and shuts out imaginative reconstructions which are worked out by penetrating the subjective world of the ancient texts.

 

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Hassina Leelarathna: In Action, In Words And In Commemoration

LT Times,  November 2021

Hassina Leelarathna, a co-founder of the only Sri Lankan newspaper in the U.S. and an activist who spurred fellow immigrants to help when disasters struck their homeland, has died at age 73. Leelarathna died in Sherman Oaks on Oct. 17 after battling lung cancer for the last five years, said her son, Sahan Gamage.

 

Hassina Leelarathna co-hosted a bilingual radio show called “Tharanga,” focusing on news, music and culture. The program began in San Francisco at KFJC-FM, pictured here, before migrating to Los Angeles when the family relocated south in 1985 (Sahan Gamage)

 

 

 

 

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Self-Immolation in Protest: Reflections

Michael Roberts, reproducing here an expanded version of article printed in Lanka Monthly Digest, September 1999, Vol 6:2, pp. 56-57…. with citations added.

 

 

 

 

 

A Kurd in Germany immolates self in protest vs Ocalan’s fate

 ONE : In February 1999 a Kurdish nationalist leader, Ocalan, was caught by the Turkish authorities. Kurdish refugees in the Western world erupted in protest. In London a young girl Neila Kanteper set herself alight. In Sydney a young lad was caught on camera with petrol can and cigarette lighter as he threatened similar action. As I walked into the local news-agency in Adelaide that week the proprietor[1] waved the picture of Kanteper in flames in front of me and in considerable alarm inquired how anyone could take such an extreme measure. He could not ever take such a step, he said. His remarks gain in significance from the fact that they were unsolicited and had not been preceded by prior conversation. I was in a hurry and did not explore matters further, but I conjecture that his bewilderment stemmed not only from the method of death by fire, but also from such terminal commitment to a collective cause. The question, therefore, is whether in similar circumstances an act of martyrdom involving death by hand-gun would produce the same level of astonishment. Relatively speaking, death by gun seems to be so much more acceptable to the Western world than death by flame.

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Self-Immolation and Buddhism: Tibetan Protests Vs China in 2012

Jamyang Norbu, in Buddhist Channel TV, 5 January 2012 https://www.buddhistchannel.tv/index.php?id=70,10661,0,0,1,0

The Yiddish word “chutzpah”, pronounced “huspa”, has the exact same meaning as the Tibetan word “hamba”, and even shares a passing tonal quality to it. Leo Rosten, the humourist, defined chutzpah as “that quality enshrined in a man who, having killed his mother and father, throws himself on the mercy of the court because he is an orphan.”

 

 

This image from video footage released by Students For A Free Tibet via APTN purports to show Buddhist nun Palden Choetso engulfed in flames in her self-immolation protest against Chinese rule on a street in Tawu, Tibetan Ganzi prefecture, in China’s Sichuan Province Thursday, Nov. 3, 2011. Continue reading

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