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I continue surprised, though I should not be, given our infinite capacity for self delusion, at the virulence of attacks on India with regard to the several crises we brought upon ourselves. It is claimed that India was gratuitously nasty in supporting terrorists, and that it acted outrageously in 1987 in imposing the Indo-Lankan Accord upon us.

I think India was wrong both in supporting terrorists and in the final form the settlement of 1987 took, but in both instances there was nothing gratuitous about what was done, given our own conduct. It is claimed that India cannot claim to be a friend because she supported terrorism, but that is to ignore that countries will naturally act in their own defence, and we as it were started the problem by abandoning our traditional friendship with India and pursuing Western gods.

The appendix to the Indo-Lankan Accord says it all, in noting the decisions we had made which seemed to threaten India, the shenanigans with regard to the Trincomalee oil tanks, the agreement to allow the Voice of America a virtual self-governing enclave at a time when such entities were a significant part of Cold War armoury, and indeed what seemed efforts to flog Trincomalee to the Americans. This last is particularly ironic since I suspect the Americans – though their capacity to insure themselves against all eventualities, real and imagined, is infinite – did not really want the place since the British had flogged Diego Garcia to them and obligingly got rid of its inhabitants.

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Text of a Lecture given to the Masters Course at the Kotelawala Defence University

June 15th 2013

Ethnicity and Religion are perhaps the most obvious elements through which people distinguish themselves from each other. They are not the only ones, and sometimes elements such as caste and class become even more important in the emergence of reasons to limit association with others.

Fortunately we in Sri Lanka do not have too much experience of this, though we should constantly be aware that the phenomenon exists, and needs to be guarded against. What we do have, which keeps people apart even where there is the utmost goodwill, is barriers created by language. Sri Lanka is perhaps the only country in the world where those who have school leaving qualifications are not required to know a second language. The result is that many of our people are trapped in a monolingualism that stops them communicating, and hence associating, with others.

It was language that first led to the ethnic tensions that later erupted in terrorist activities. At the same time we should not forget that the only major crisis government faced between the communal violence of 1958 and its re-emergence 19 years later was because of caste and class resentments. The JVP insurrection of 1971 was about many youngsters who shared religion and ethnicity and language with those in power feeling that only violent revolution would resolve their problems. And though the JVP violence of the late eighties had wider political reasons, the areas in which the movement was strongest suggest continuing perceptions of caste and class discrimination.

To return to the language problems, they arose because Tamils felt that they had been reduced to second class status when Sinhala was made the only official language, through an Act that simply asserted this, without making clear how it was to be implemented in practice. That would have required explaining how those who did not know Sinhala would function, and clearly those who drafted the Act did not expect that it meant that those who did not know Sinhala would be rendered dysfunctional. But their carelessness and their callousness meant that nothing was spelled out, and the result was that an obviously unfair measure led to – and was used for the purpose of exacerbating – ethnic tensions.

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Rajiva Wijesinha

September 2017
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