“The ethnic minorities are unable to secure their proportional representation in these and other employment opportunities. This type of ethnic politics and ethnically motivated discrimination and often religiously and socially motivated bias and prejudice towards minority communities has damaged communal harmony.”
------------------------------
by Dr Rifai Sulaiman
(July 21, London, Sri Lanka Guardian) The objective of this short article is to highlight the intricate nature of social interaction of Srilankan communities prior to recent ethnic upheavals. I will endeavour to explore the nature of this close communal relationship between our Srilankan communities, often through my personal interaction among these communities. It is not my intention to pinpoint the differences between our communities or to provide political and historical interpretations for the current ethnic and political crisis in Srilanka rather I will empathetically assert that all Srilankan communities should come together on the basis common human values and national interest and identity.
The communal interest of each community can be sustained if only we are united on the basis of our national interest and national identity. The Srilankan military could win the war in the North but until it wins hearts and minds of Tamil people in the North, finding a sustainable long term solution to our ethnic problem will be a difficult one. While our politicians and military leadership try to win the war through military and political mechanism, they should also have long term strategies and mechanisms for social integration of all communities in Srilanka: Otherwise, the peace secured through the military mechanism will not long last. I will attempt to formulate and propose some social strategies and mechanisms to integrate our communities and promotes communal harmony and peace in our Island of Srilanka.
A cursory glance at the communal relationship in Srilanka.
Sinhalese, Tamils, Muslims, Malays, the Burghers, Christians have been living peacefully in Srilanka for hundreds of years. Even before colonial powers invaded Srilanka, different ethnical & cultural ethnic groups were living in Srilankka in peace and harmony: All these communities are closely interacted one another in many ways: in their work places, industries, paddy fields, business places, offices and in other working environments. This is the reality of day to day life of our communities in Srilnaka: In all most all cities and towns of Srilanka we see that all these communities live together side by side: Tamils live next to Sinhalese and Muslims , Sinhalese live to next Muslims and Tamils and Muslims live next to both of these communities: each community participate in each other’s social- cultural events such as wedding ceremonies , festivals, birthday parties, funerals and other social events: Although these communities have different linguistic, cultural and religious entity, socially they all are very close one another: each community depends on others to meet necessities of day to day life. Muslims in large cities of Kalmunai and Kartharnkudi depend on Tamil builders and carpenters to build their houses and shops: In the same way, Muslims in the South depend on Sinhalese builders & carpenters to build their houses: Likewise, Muslims traders depend on Sinhalese to trade their goods: I know many Muslim retailers go village to village in Sinhalese areas to sell their goods: Similarly, many Sinhalese traders come to Muslim villages to sell their goods: Moreover, Before 1983, there were many shops owned by Tamils in almost all towns and cities in Sinhalese areas. I still remember a large numbers of Tamil teachers were teaching in schools and universities in the South before 1983 and many Tamil officials used to work in railways, post offices and other governments departments: apparently, social interaction was deeply rooted in Srilankan communities at all levels before the 1983 communal violence. Although this communal relationship is too fragile right now, historically speaking, communal relationship between communities in Srilanka, has been good and strong. This harmonious communal relationship can be vividly illustrated through social activities between our communities. I record some of my personal experiences to illustrate this profound social cohesion between our communities in Srilanka.
I will recall two events that I personally experienced in my life. These two occurrences manifest kindness and loving nature of our ordinary people of Srilanka. It was on the peak of JVP upheaval during the late President R. Peremadasa’s presidency I think it was in 1989. I was travelling from Kurunagala to Polannaruwa on my way to Eastern University to deliver my lesson next day morning. Unfortunately, our CTB bus broke down in Habrana. But replacement bus was given but we managed to reach Polannaruwa in midnight. Those days there was no transport services in the night time. It was too scary to stay outside in the bus station: I did not know what to do and where to go: all shops were closed: Those days, Srilankan army was suspicious of university staff and students due to JVP insurgency: suddenly, I was approached by one Sinhalese family who were sitting in the next seat in same bus I was travelling and they instantly said to me: if I rightly recall their words: (Bayawentta yepa puthey Oya apith Eka Entte) Do not worry you come with us to our house. We all went to their house in that midnight: I was looked after well. They gave me dinner in that midnight with bread and coconut sampools: This was the first time I stayed in a Sinhalese house and Indeed, this was the first time I ate some thing in a Sinhalese people’s house. I stayed over night in their house and in the early morning one of their sons dropped me off to the bus station to continue my journey to Baticaloa : I will never and ever forget this favour that they happily offered me on that desperate situation. Beyond racial, ethnical and religious boundaries they helped me on that extremely dangerous situation. They feared for my life to leave me alone in the bus station and then they took me to their home to help me: I’m a Muslim and they are Buddhists yet beyond this religious barrier they helped me. I think this quality of kindness, love and helping mentality is inherent in the mind and heart of majority of our Srilankan Communities. This is the real humanism. We should think first and foremost as human beings: beyond our colour, ethnicity, language and religion.
One more my personal experience was that when I went to Jaffa university to work as temporary lecturer I was invited for a lunch by a Tamil teacher whom I did not even know him before. This teacher was working with one of my cousins in Saudi Arabia and they became very good friends and when he was on holiday in Jaffna I was invited to his house for a lunch. This was the first time I happen to eat in a Tamil house as well. I was very much surprised with his kindness and treatment. I think that this was the case with most of Srilankan communities: Most of people are kind and compassionate want to live in peace and harmony with other communities.
Moreover, I still could vividly recall that there was a honest Muslim shop owner in our village and our village is surrounded by Sinhalese villages: Sinhalese people use to keep their priceless treasures with this man and barrow money from him for interest free: had they been to banks they would have been charged with a large amount of interest. Moreover, I know some Muslim people have given their paddy fields to Sinhalese farmers for more than a decade to cultivate in sharing the profits equally. In the same way, in Tamil areas Muslims lands are cultivated by Tamils and Tamils farmers are trading with Muslims. I recall these events to manifest social interaction of our communities in Srilanka.
This inter communal relationship is more apparent in recently years: Taking into account of Up-country Tamil population, it can be said that now more Tamils people are living in the South than ever before: Increasingly, inter-marriages are taking place among Srilankan communities and social interaction of Srilankan communities more closer that ever before. But we do not appreciate the beauty and rich heritage of multi-ethnic and cultural nature of our Srilankan society. This has been the social reality of our communities in Srilanka: unfortunately, this trend of communal interaction has now been changed since Tamil insurgency in this country: we have seen waves of voidance, killings and murders among Srilankan communities: Each community mistrust one another.
What went wrong in our communal relationship:
The communal relationship between Srilankan communities has been a fragile since the independence. Each community has been competing one another to establish its cultural identity and existence in this Island: Particularly, ethnic minorities struggled to secure the proportional rights in politics, education, and employment opportunities. The ethnic minorities feel that they have been marginalised, isolated and even deliberately discriminated by wrong policies of successive Srilankan governments since the Independence. Up country Tamils feel that they have been used as cheap labourers and they feel that they have been neglected and marginalised. They feel that their welfare and basic necessities are neglected by Srilankan governments. Tamils in the North and East have been demanding for their equal share in politics, education and employment for many decades and they feel that they have been grossly neglected and even Tamil language was not officially declared as national official language: What is more is that Sinhala only language policy fuelled anti lankan sentiment more. Muslims too feel that they are not secured. They too feel that they have been marginalised and neglected: Nearly 80.000 Muslims were evicted from Mannaar and Jaffna by LTTE until now for the last 18 years they live as IDP in camps: Successive Srilankan government have failed to look after them properly and even accommodate them in houses: Had this happened to Sinhalese people in any part of Srilanka, they would have been rehabilitated and re-housed at once. The policy of mutual tolerance and equal opportunity for all sounds good. But successive Srilankan political leadership and policy makers have failed to implement such equal opportunity policies in Srilanka. Consider for instance high level examination procedures in SLAS. SLOAS, and SLES. Although there are examination procedures for the selection of candidates in these examinations, it is political influence that finally decides the selection of the candidates often marginalising ethnic minority candidates.
The ethnic minorities are unable to secure their proportional representation in these and other employment opportunities. This type of ethnic politics and ethnically motivated discrimination and often religiously and socially motivated bias and prejudice towards minority communities has damaged communal harmony. First of all, Srilankan government has to get rid of this type of bias and discriminative policies to built up a strong sense of Srilankan identity among ethnic minorities: unless they do this, minority agitation against to Srilankan government will continue. Srilankan governments should have broad policies to fulfil aspirations of ethnic minorities. Moreover, Srilankan communities should have a strong sense of mutual tolerance toward other’s faith, culture, tradition, and way of life. Each community should have religious freedom to practise their religious tenets with out interference of other communities. In recent years, religious conversion has been a subject matter of political and religious debate. I personally feel that it is a personal freedom each citizen to choose his or her own religious faith with intellectual and religious conviction. If each on is firmly convinced with rational enquiry in what they believe in no one can divert them with indoctrination of any ideology. I totally agree with Tisaranee Gunasekara who categorically asserts that “The only possible, workable antidote to Tamil nationalism is the creation of a Lankan identity encompassing all ethnic and religious communities on the basis of equality and mutual tolerance. If we fail in that task, and if we try to respond to Tamil nationalism militarily, the Lankan conflict will never end”. Such contention is convincing for a greater extent. We have failed to generate a sense of Srilankan Identity among our diverse ethnic and religious groups: while Sinhalese, Muslims and Tamils who live in the South are loyal to Lankan identity and proud to say they are Srilankans, but, Tamils who live in North are loyal to Tamil Identity and Tamil nationalism not to Lankan national identity: This different identity crisis has deepened last three decades and we are now at breaking point We all should be proud to say that we are Srilankans: While each community maintains its communal loyalty , they should also show their loyalty to Srilanka in very sense. we should celebrate the multi-cultural nature of our diversity in Srilanka rather than generating and spreading hatred and mistrust in our communities:
Some Social mechanisms and strategies to integrate all communities in Srilanka:
We should think first as Srilankans then we should consider our ethnicity and cultural entity: unfortunately, since the independence all our Srilankan communities have been living in water-tight compartments: Each community gave preference to its ethnicity over the national interests: Sinhalese nationalism, Tamil nationalism and Muslim exclusionism began to flourish in Srilanka: Even political parties were formed merely on the basis of ethnic interests over national interest. Tamil, Muslim and Sinhalese political parties were formed exclusively to work on communal line : This trend has not only damaged national interest and development but indeed, such communal thinking has been a challenge for peace and harmony in Srilanka. Moreover, such exclusive mentality and social attitude is detrimental and discriminative in many ways: Many times and occasions such social attitude ends up in social prejudice and discrimination:
We all, with different sets of religious beliefs, culture and traditions should promote command values inherent in all human beings. Rather than highlighting our differences in ethnicity, culture and traditions, we all, should recognise and appreciate the similarities in us as human beings. What is the first and foremost common value that all human beings share in their diversity?. The first and foremost human value is that we all with our diversity in culture and faiths; belong to one human race and one human family. First of all, beyond our linguistic, ethnic and cultural affiliation, we should firmly establish the fact that we all are human beings and that the sense of humanism and inherent common human values should prevail in our relationship with fellow human beings. Basic human values such as justice, love, kindness, truthfulness, honesty, tolerance and mutual understanding should be moral principle in dealing with different communities: mutual communal violence, ethnic tension, mistrust and sneaking suspicion should be replaced by these human values in building strong communal relationship in our Srilankan communities.
All Srilankan communities should work together on a commend ground to promote and protect national interest of Srilanka at the same time each community should have rights to promote and protect its own cultural and religious identity: Each community does not need to give up its cultural identity and heritage in order to promote national interest. What we need is a dynamic social interaction and participation of Srilankan communities to support and help sustainable development in Srilanka: not cultural and religious assimilation: In the spheres of socio-economic, educational and political life all communities should participate and contribute equally to build a strong economy in Srilanka. We could learn many lessons from modern democratic multi ethnic cultural western countries: Western countries give preference to the talented and skilful people in recruitment and job opportunities: They do not look into your colour or ethnicity or religion when they need skill workers but they appreciate the quality and skills of human resources: because, modern world’s strong economies are based on the quality and skills of human resources: we too in Srilanka should give preference to the highly qualified people in recruitment and job opportunities in the national interest of our country: What I mean here is that we should not give preference to the less qualified people on the basis of our ethnicity and religion over highly qualified one. In many occasions, this has happened in Srilanka due to religious and political influence. This social attitude and political influence has already greatly damaged our developments: whoever is talented whether he or she is Sinhalese or Tamil or Muslim he or She should be given preference in job and career opportunities in the interest of national economy. Each community learns a lot from other community’s culture, custom, tradition and way of life: Having different ethnical and religious groups is not detrimental for social and economic development of any country in modern world: Each community should help and support socio-economic developments of the country: If we are true patriotic of Srilanka, we all should first and foremost think as Srilankans beyond our ethnic, cultural and linguistic entity: What I mean here is that national interest of Srilanka should be given preference over ethnical and cultural preference:
Compared to other nations in Asia, human resource skills of Srilankans are highly appreciated and recognised in the western world. Moreover, Our university degrees are recognised in the western countries and unlike other Asian nations, our literacy rate is high. We have talents and skills to become one of the most developed countries of Asia . Yet, it is really sad to see that Srilanka trapped in communal violence and ethnical & religious tension. It was argued by some economists that if there was no war in Srilanka for the last three decades, it would be economically better off than Singapore and Malaysia. I think that given the speedy progress of military successes in the battle field the north will be liberated soon like the east was liberated in the last years. But such success and victories can be only sustained in Srilanka if Srilanka decides to adopt good policies of social and communal harmony on basis of humanism, social justice and equal opportunities and more importantly if it chooses to give preference to the talented and skilful people of all communities without any discrimination.
We should have some plans and strategies to sustain social harmony and peace in Srilanka: Religious leadership of different religious groups should sit down and discuss ways and methods of improving communal harmony and social interaction.: Even they could hold annual conferences regularly in the various parts of Srilanka discussing similarities between common values and common religious concepts: Moreover, we should teach comparative religious education in our schools: Our future generation should learn each other’s culture, tradition, customs, religious tenets, religious beliefs and way of life so that children of each community will appreciate and respect other’s sacred belief and traditions. In this way, Sinhalese children will learn to appreciate and respect Hindu cultures and traditions and Hindu children will learn to appreciate and respect Buddhists’ culture and religion and tradition: Unfortunately, each community has been teaching & learning only about its religion: At least, we should introduce comparative religious education at secondary levels so that our new generation will not only increase their understanding of world religions but also such education system could enhance mutual understanding, social harmony and peace in our community:
Moreover, Our universities should urgently introduce comparative religious studies: Since the inception of university education system in Srilanka up to now, universities have been teaching Buddhism, Christianity, Hinduism and Islam exclusively for Sinhalese, Christians, Tamils and Muslims: But, these religions have not been taught as a comparative subject so that our graduates could learn about and from each others religion and culture: Many people would disagree with such comparative approach to different religions in Srilankan context for fear of conversion and indoctrination. However, We should learn about and from other’s religions so that we could deepen our understanding of our world around us. More importantly, We could compare and contrast various philosophical & theological aspects of different religious teachings: At least, if our universities will start such comparative religious study courses that could generate more interest in all religions and help us to enhance social cohesion and tolerance in our communities: we should start inter-faith dialogues between different faiths groups: at least, we could do that at university level to stimulate academic interest and debates. In addition to these, we all should learn other community’s language: Tamil people should learn Sinhalese language and Sinhalese people should learn Tamil language. This is a very demanding task, yet, at least teachers, police officers and key professionals and office workers should learn each other’s languages: so that we could develop inter communal communication skills. Moreover we could promote mutual understanding between communities. I think that Srilankan government has already taken some positive steps in this regard. Srilankan Army, Navy and Police officials has made rapid progress in learning Tamil language. I wish that all other professionals do the same in other departments too.
In addition to ongoing development process, we should have programmes for social interaction; We can not live anymore in watertight compartments as we did in the past: Dramatic changes have been taken place in our modern global world: different cultural and ethnic groups are living more closer than before: In western countries, Multicultural ethnic and religious groups live in big cities and towns side by side: unlike in the past, humanity has come very closer now. There is no room for racial hatred and social prejudice in our modern world: we have moral duty and responsibility to educate our public about these dramatic changes that are taking places in the world. Through the constant process of education we could change hearts and minds of public: As it has been noted before, by nature, all human beings are good and they love to live in peace and they enjoy co-existence. There may be a few black sheep in each and every community who stir communal violence. We should not give opportunities for this vicious forces to control over our kind and peace loving communities. Anyway, , if our communities in Srilanka once again plunge into hostilities and racial revenge, bright future of our new generation will remain questionable: But it all depends on political will and religious guidance to reach out to public with the message of tolerance and communal harmony: what we need is an intellectual, moral and spiritual reformation beside the process of development and devolution of power within the territorial integrity of Srilanka.
(Dr Rifai Sulaiman PhD SOAS, University of London.)
- Sri Lanka Guardian
------------------------------
by Dr Rifai Sulaiman
(July 21, London, Sri Lanka Guardian) The objective of this short article is to highlight the intricate nature of social interaction of Srilankan communities prior to recent ethnic upheavals. I will endeavour to explore the nature of this close communal relationship between our Srilankan communities, often through my personal interaction among these communities. It is not my intention to pinpoint the differences between our communities or to provide political and historical interpretations for the current ethnic and political crisis in Srilanka rather I will empathetically assert that all Srilankan communities should come together on the basis common human values and national interest and identity.
The communal interest of each community can be sustained if only we are united on the basis of our national interest and national identity. The Srilankan military could win the war in the North but until it wins hearts and minds of Tamil people in the North, finding a sustainable long term solution to our ethnic problem will be a difficult one. While our politicians and military leadership try to win the war through military and political mechanism, they should also have long term strategies and mechanisms for social integration of all communities in Srilanka: Otherwise, the peace secured through the military mechanism will not long last. I will attempt to formulate and propose some social strategies and mechanisms to integrate our communities and promotes communal harmony and peace in our Island of Srilanka.
A cursory glance at the communal relationship in Srilanka.
Sinhalese, Tamils, Muslims, Malays, the Burghers, Christians have been living peacefully in Srilanka for hundreds of years. Even before colonial powers invaded Srilanka, different ethnical & cultural ethnic groups were living in Srilankka in peace and harmony: All these communities are closely interacted one another in many ways: in their work places, industries, paddy fields, business places, offices and in other working environments. This is the reality of day to day life of our communities in Srilnaka: In all most all cities and towns of Srilanka we see that all these communities live together side by side: Tamils live next to Sinhalese and Muslims , Sinhalese live to next Muslims and Tamils and Muslims live next to both of these communities: each community participate in each other’s social- cultural events such as wedding ceremonies , festivals, birthday parties, funerals and other social events: Although these communities have different linguistic, cultural and religious entity, socially they all are very close one another: each community depends on others to meet necessities of day to day life. Muslims in large cities of Kalmunai and Kartharnkudi depend on Tamil builders and carpenters to build their houses and shops: In the same way, Muslims in the South depend on Sinhalese builders & carpenters to build their houses: Likewise, Muslims traders depend on Sinhalese to trade their goods: I know many Muslim retailers go village to village in Sinhalese areas to sell their goods: Similarly, many Sinhalese traders come to Muslim villages to sell their goods: Moreover, Before 1983, there were many shops owned by Tamils in almost all towns and cities in Sinhalese areas. I still remember a large numbers of Tamil teachers were teaching in schools and universities in the South before 1983 and many Tamil officials used to work in railways, post offices and other governments departments: apparently, social interaction was deeply rooted in Srilankan communities at all levels before the 1983 communal violence. Although this communal relationship is too fragile right now, historically speaking, communal relationship between communities in Srilanka, has been good and strong. This harmonious communal relationship can be vividly illustrated through social activities between our communities. I record some of my personal experiences to illustrate this profound social cohesion between our communities in Srilanka.
I will recall two events that I personally experienced in my life. These two occurrences manifest kindness and loving nature of our ordinary people of Srilanka. It was on the peak of JVP upheaval during the late President R. Peremadasa’s presidency I think it was in 1989. I was travelling from Kurunagala to Polannaruwa on my way to Eastern University to deliver my lesson next day morning. Unfortunately, our CTB bus broke down in Habrana. But replacement bus was given but we managed to reach Polannaruwa in midnight. Those days there was no transport services in the night time. It was too scary to stay outside in the bus station: I did not know what to do and where to go: all shops were closed: Those days, Srilankan army was suspicious of university staff and students due to JVP insurgency: suddenly, I was approached by one Sinhalese family who were sitting in the next seat in same bus I was travelling and they instantly said to me: if I rightly recall their words: (Bayawentta yepa puthey Oya apith Eka Entte) Do not worry you come with us to our house. We all went to their house in that midnight: I was looked after well. They gave me dinner in that midnight with bread and coconut sampools: This was the first time I stayed in a Sinhalese house and Indeed, this was the first time I ate some thing in a Sinhalese people’s house. I stayed over night in their house and in the early morning one of their sons dropped me off to the bus station to continue my journey to Baticaloa : I will never and ever forget this favour that they happily offered me on that desperate situation. Beyond racial, ethnical and religious boundaries they helped me on that extremely dangerous situation. They feared for my life to leave me alone in the bus station and then they took me to their home to help me: I’m a Muslim and they are Buddhists yet beyond this religious barrier they helped me. I think this quality of kindness, love and helping mentality is inherent in the mind and heart of majority of our Srilankan Communities. This is the real humanism. We should think first and foremost as human beings: beyond our colour, ethnicity, language and religion.
One more my personal experience was that when I went to Jaffa university to work as temporary lecturer I was invited for a lunch by a Tamil teacher whom I did not even know him before. This teacher was working with one of my cousins in Saudi Arabia and they became very good friends and when he was on holiday in Jaffna I was invited to his house for a lunch. This was the first time I happen to eat in a Tamil house as well. I was very much surprised with his kindness and treatment. I think that this was the case with most of Srilankan communities: Most of people are kind and compassionate want to live in peace and harmony with other communities.
Moreover, I still could vividly recall that there was a honest Muslim shop owner in our village and our village is surrounded by Sinhalese villages: Sinhalese people use to keep their priceless treasures with this man and barrow money from him for interest free: had they been to banks they would have been charged with a large amount of interest. Moreover, I know some Muslim people have given their paddy fields to Sinhalese farmers for more than a decade to cultivate in sharing the profits equally. In the same way, in Tamil areas Muslims lands are cultivated by Tamils and Tamils farmers are trading with Muslims. I recall these events to manifest social interaction of our communities in Srilanka.
This inter communal relationship is more apparent in recently years: Taking into account of Up-country Tamil population, it can be said that now more Tamils people are living in the South than ever before: Increasingly, inter-marriages are taking place among Srilankan communities and social interaction of Srilankan communities more closer that ever before. But we do not appreciate the beauty and rich heritage of multi-ethnic and cultural nature of our Srilankan society. This has been the social reality of our communities in Srilanka: unfortunately, this trend of communal interaction has now been changed since Tamil insurgency in this country: we have seen waves of voidance, killings and murders among Srilankan communities: Each community mistrust one another.
What went wrong in our communal relationship:
The communal relationship between Srilankan communities has been a fragile since the independence. Each community has been competing one another to establish its cultural identity and existence in this Island: Particularly, ethnic minorities struggled to secure the proportional rights in politics, education, and employment opportunities. The ethnic minorities feel that they have been marginalised, isolated and even deliberately discriminated by wrong policies of successive Srilankan governments since the Independence. Up country Tamils feel that they have been used as cheap labourers and they feel that they have been neglected and marginalised. They feel that their welfare and basic necessities are neglected by Srilankan governments. Tamils in the North and East have been demanding for their equal share in politics, education and employment for many decades and they feel that they have been grossly neglected and even Tamil language was not officially declared as national official language: What is more is that Sinhala only language policy fuelled anti lankan sentiment more. Muslims too feel that they are not secured. They too feel that they have been marginalised and neglected: Nearly 80.000 Muslims were evicted from Mannaar and Jaffna by LTTE until now for the last 18 years they live as IDP in camps: Successive Srilankan government have failed to look after them properly and even accommodate them in houses: Had this happened to Sinhalese people in any part of Srilanka, they would have been rehabilitated and re-housed at once. The policy of mutual tolerance and equal opportunity for all sounds good. But successive Srilankan political leadership and policy makers have failed to implement such equal opportunity policies in Srilanka. Consider for instance high level examination procedures in SLAS. SLOAS, and SLES. Although there are examination procedures for the selection of candidates in these examinations, it is political influence that finally decides the selection of the candidates often marginalising ethnic minority candidates.
The ethnic minorities are unable to secure their proportional representation in these and other employment opportunities. This type of ethnic politics and ethnically motivated discrimination and often religiously and socially motivated bias and prejudice towards minority communities has damaged communal harmony. First of all, Srilankan government has to get rid of this type of bias and discriminative policies to built up a strong sense of Srilankan identity among ethnic minorities: unless they do this, minority agitation against to Srilankan government will continue. Srilankan governments should have broad policies to fulfil aspirations of ethnic minorities. Moreover, Srilankan communities should have a strong sense of mutual tolerance toward other’s faith, culture, tradition, and way of life. Each community should have religious freedom to practise their religious tenets with out interference of other communities. In recent years, religious conversion has been a subject matter of political and religious debate. I personally feel that it is a personal freedom each citizen to choose his or her own religious faith with intellectual and religious conviction. If each on is firmly convinced with rational enquiry in what they believe in no one can divert them with indoctrination of any ideology. I totally agree with Tisaranee Gunasekara who categorically asserts that “The only possible, workable antidote to Tamil nationalism is the creation of a Lankan identity encompassing all ethnic and religious communities on the basis of equality and mutual tolerance. If we fail in that task, and if we try to respond to Tamil nationalism militarily, the Lankan conflict will never end”. Such contention is convincing for a greater extent. We have failed to generate a sense of Srilankan Identity among our diverse ethnic and religious groups: while Sinhalese, Muslims and Tamils who live in the South are loyal to Lankan identity and proud to say they are Srilankans, but, Tamils who live in North are loyal to Tamil Identity and Tamil nationalism not to Lankan national identity: This different identity crisis has deepened last three decades and we are now at breaking point We all should be proud to say that we are Srilankans: While each community maintains its communal loyalty , they should also show their loyalty to Srilanka in very sense. we should celebrate the multi-cultural nature of our diversity in Srilanka rather than generating and spreading hatred and mistrust in our communities:
Some Social mechanisms and strategies to integrate all communities in Srilanka:
We should think first as Srilankans then we should consider our ethnicity and cultural entity: unfortunately, since the independence all our Srilankan communities have been living in water-tight compartments: Each community gave preference to its ethnicity over the national interests: Sinhalese nationalism, Tamil nationalism and Muslim exclusionism began to flourish in Srilanka: Even political parties were formed merely on the basis of ethnic interests over national interest. Tamil, Muslim and Sinhalese political parties were formed exclusively to work on communal line : This trend has not only damaged national interest and development but indeed, such communal thinking has been a challenge for peace and harmony in Srilanka. Moreover, such exclusive mentality and social attitude is detrimental and discriminative in many ways: Many times and occasions such social attitude ends up in social prejudice and discrimination:
We all, with different sets of religious beliefs, culture and traditions should promote command values inherent in all human beings. Rather than highlighting our differences in ethnicity, culture and traditions, we all, should recognise and appreciate the similarities in us as human beings. What is the first and foremost common value that all human beings share in their diversity?. The first and foremost human value is that we all with our diversity in culture and faiths; belong to one human race and one human family. First of all, beyond our linguistic, ethnic and cultural affiliation, we should firmly establish the fact that we all are human beings and that the sense of humanism and inherent common human values should prevail in our relationship with fellow human beings. Basic human values such as justice, love, kindness, truthfulness, honesty, tolerance and mutual understanding should be moral principle in dealing with different communities: mutual communal violence, ethnic tension, mistrust and sneaking suspicion should be replaced by these human values in building strong communal relationship in our Srilankan communities.
All Srilankan communities should work together on a commend ground to promote and protect national interest of Srilanka at the same time each community should have rights to promote and protect its own cultural and religious identity: Each community does not need to give up its cultural identity and heritage in order to promote national interest. What we need is a dynamic social interaction and participation of Srilankan communities to support and help sustainable development in Srilanka: not cultural and religious assimilation: In the spheres of socio-economic, educational and political life all communities should participate and contribute equally to build a strong economy in Srilanka. We could learn many lessons from modern democratic multi ethnic cultural western countries: Western countries give preference to the talented and skilful people in recruitment and job opportunities: They do not look into your colour or ethnicity or religion when they need skill workers but they appreciate the quality and skills of human resources: because, modern world’s strong economies are based on the quality and skills of human resources: we too in Srilanka should give preference to the highly qualified people in recruitment and job opportunities in the national interest of our country: What I mean here is that we should not give preference to the less qualified people on the basis of our ethnicity and religion over highly qualified one. In many occasions, this has happened in Srilanka due to religious and political influence. This social attitude and political influence has already greatly damaged our developments: whoever is talented whether he or she is Sinhalese or Tamil or Muslim he or She should be given preference in job and career opportunities in the interest of national economy. Each community learns a lot from other community’s culture, custom, tradition and way of life: Having different ethnical and religious groups is not detrimental for social and economic development of any country in modern world: Each community should help and support socio-economic developments of the country: If we are true patriotic of Srilanka, we all should first and foremost think as Srilankans beyond our ethnic, cultural and linguistic entity: What I mean here is that national interest of Srilanka should be given preference over ethnical and cultural preference:
Compared to other nations in Asia, human resource skills of Srilankans are highly appreciated and recognised in the western world. Moreover, Our university degrees are recognised in the western countries and unlike other Asian nations, our literacy rate is high. We have talents and skills to become one of the most developed countries of Asia . Yet, it is really sad to see that Srilanka trapped in communal violence and ethnical & religious tension. It was argued by some economists that if there was no war in Srilanka for the last three decades, it would be economically better off than Singapore and Malaysia. I think that given the speedy progress of military successes in the battle field the north will be liberated soon like the east was liberated in the last years. But such success and victories can be only sustained in Srilanka if Srilanka decides to adopt good policies of social and communal harmony on basis of humanism, social justice and equal opportunities and more importantly if it chooses to give preference to the talented and skilful people of all communities without any discrimination.
We should have some plans and strategies to sustain social harmony and peace in Srilanka: Religious leadership of different religious groups should sit down and discuss ways and methods of improving communal harmony and social interaction.: Even they could hold annual conferences regularly in the various parts of Srilanka discussing similarities between common values and common religious concepts: Moreover, we should teach comparative religious education in our schools: Our future generation should learn each other’s culture, tradition, customs, religious tenets, religious beliefs and way of life so that children of each community will appreciate and respect other’s sacred belief and traditions. In this way, Sinhalese children will learn to appreciate and respect Hindu cultures and traditions and Hindu children will learn to appreciate and respect Buddhists’ culture and religion and tradition: Unfortunately, each community has been teaching & learning only about its religion: At least, we should introduce comparative religious education at secondary levels so that our new generation will not only increase their understanding of world religions but also such education system could enhance mutual understanding, social harmony and peace in our community:
Moreover, Our universities should urgently introduce comparative religious studies: Since the inception of university education system in Srilanka up to now, universities have been teaching Buddhism, Christianity, Hinduism and Islam exclusively for Sinhalese, Christians, Tamils and Muslims: But, these religions have not been taught as a comparative subject so that our graduates could learn about and from each others religion and culture: Many people would disagree with such comparative approach to different religions in Srilankan context for fear of conversion and indoctrination. However, We should learn about and from other’s religions so that we could deepen our understanding of our world around us. More importantly, We could compare and contrast various philosophical & theological aspects of different religious teachings: At least, if our universities will start such comparative religious study courses that could generate more interest in all religions and help us to enhance social cohesion and tolerance in our communities: we should start inter-faith dialogues between different faiths groups: at least, we could do that at university level to stimulate academic interest and debates. In addition to these, we all should learn other community’s language: Tamil people should learn Sinhalese language and Sinhalese people should learn Tamil language. This is a very demanding task, yet, at least teachers, police officers and key professionals and office workers should learn each other’s languages: so that we could develop inter communal communication skills. Moreover we could promote mutual understanding between communities. I think that Srilankan government has already taken some positive steps in this regard. Srilankan Army, Navy and Police officials has made rapid progress in learning Tamil language. I wish that all other professionals do the same in other departments too.
In addition to ongoing development process, we should have programmes for social interaction; We can not live anymore in watertight compartments as we did in the past: Dramatic changes have been taken place in our modern global world: different cultural and ethnic groups are living more closer than before: In western countries, Multicultural ethnic and religious groups live in big cities and towns side by side: unlike in the past, humanity has come very closer now. There is no room for racial hatred and social prejudice in our modern world: we have moral duty and responsibility to educate our public about these dramatic changes that are taking places in the world. Through the constant process of education we could change hearts and minds of public: As it has been noted before, by nature, all human beings are good and they love to live in peace and they enjoy co-existence. There may be a few black sheep in each and every community who stir communal violence. We should not give opportunities for this vicious forces to control over our kind and peace loving communities. Anyway, , if our communities in Srilanka once again plunge into hostilities and racial revenge, bright future of our new generation will remain questionable: But it all depends on political will and religious guidance to reach out to public with the message of tolerance and communal harmony: what we need is an intellectual, moral and spiritual reformation beside the process of development and devolution of power within the territorial integrity of Srilanka.
(Dr Rifai Sulaiman PhD SOAS, University of London.)
- Sri Lanka Guardian
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