Monday, July 21, 2008

LTTE announces unilateral ceasefire during SAARC summit

[TamilNet, Monday, 21 July 2008, 18:30 GMT]

The Liberation Tigers of Tamileelam (LTTE) on Tuesday announced that the movement would observe unilateral ceasefire during the period of SAARC conference from 26th July to 04 August, giving cooperation for the success of the conference. Conveying goodwill and trust of the Tamil people, the LTTE Political Wing, in a press statement issued from Vanni said it wished for the success of the SAARC conference, extending the movement's support to the "countries of our region, India, Pakistan, Bangladesh, Afghanistan, Sri Lanka, Nepal, Bhutan and Maldives."

Full text of the announcement by the LTTE follows:

LTTE Political Wing
Liberation Tigers of Tamil Eelam
Tamil Eelam
22 July 2008

Ceasefire announcement

On behalf of the people of Tamil Eelam, we extend our sincere good wishes to the fifteenth conference of SAARC that aims, to improve the economic development of the vast South Asian region and to create a new world order based on justice, equality and peace.

For sixty years, the Sinhala leadership is continuing to refuse to put forward a just solution to the national question of the Tamil people. The Sinhala nation is not prepared to deal justice to the Tamils. The politics of the Sinhala nation has today taken the form of a monstrous war. Because the chauvinistic Sinhala regime is putting its trust in a military solution, the war is spreading and is turning more and more intense. Sinhala nation is intent on occupying and enslaving the Tamil homeland. Our military is only involved in a war of self defence against this war of the Sinhala nation.

Behind the smokescreen of war, the Sinhala regime is heaping misery on the Tamil people and is killing them in large numbers. The brutal truth of the gradual destruction and oppression of the Tamil people is being blacked out. The just struggle of the Tamil people is being hidden behind an iron curtain in the name of news censorship. A false propaganda is being spread to tarnish, the freedom movement of the Tamil people and the path it was adopted for its self. This has resulted in misleading views and incorrect opinions about our freedom struggle. We are deeply saddened by this.

We are always keen to develop friendship with the countries of the world and our neighbouring countries in our region. We are sincere in our efforts to create the external conditions in order to build these friendships. We wish to express the good will and trust of the Tamil people. As a sign of this goodwill, our movement is glad to inform that it will observe a unilateral ceasefire that is devoid of military actions during the period of the SAARC conference from 26th July to 4th August and give our cooperation for the success of the conference. At the same time if the occupying Sinhala forces, disrespecting our goodwill gesture of our people and our nation, carry out any offensives, our movement will be forced to take defensive actions.

We wish for the success of the SAARC conference and we also extend our goodwill and support to the countries of our region, India, Pakistan, Bangladesh, Afghanistan, Sri Lanka, Nepal, Bhutan and Maldives.

Making SAARC meaningful

[TamilNet, Monday, 14 July 2008, 11:42 GMT]
The South Asian Association of Regional Cooperation, which incorporates India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, Maldives and now Afghanistan, is a logical process, not just because of geographical contiguity, shared cultures, legacies of British imperialism, elite use of English language etc., but because of the region’s common aspirations and problems, first of all in ensuring secure and quality life, and then seeking the rightful place for one fifth of humanity in the contemporary world. What went wrong with the noble concept of SAARC, while similar regional formations such as the EU and ASEAN are successful elsewhere, discusses Opinion Columnist Chivanadi.

Opinion Columnist Chivanadi

Sri Lanka is tensed before the fifteenth SAARC summit scheduled to take place by the end of this month.

Sri Lanka Army denies permission to the people of Jaffna, who live in an open prison, to travel outside, alleging security threat to the summit. There are unconfirmed reports of expected arrival of Indian troops to Colombo to provide security. Earlier, news reports speculated, linking the visit the Indian National Security Advisor and two Secretaries of the Defense and External Affairs, with security issues of the summit.

The reports, whether true or camouflage, at least make it obvious that there is something wrong with the whole exercise of SAARC.

The South Asian Association of Regional Cooperation, which incorporates India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, Maldives and now Afghanistan, is a logical process, not just because of geographical contiguity, shared cultures, legacies of British imperialism, elite use of English language etc., but because of the region’s common aspirations and problems, first of all in ensuring secure and quality life, and then seeking the rightful place for one fifth of humanity in the contemporary world.

What went wrong with the noble concept of SAARC, while similar regional formations such as the EU and ASEAN are successful elsewhere?

Disparity is the main issue. When SAARC was initiated in 1985, someone called it as Snow White and the Six Dwarfs while another saw it as the Big Bully and Six Dwarfs.

Right from the beginning there were two different perceptions behind the idea of regional cooperation in South Asia: the Indian ambition to bring the neighbours under its fold to address it security concerns and the neighbours’ outlook to make a forum to check India interfering into their affairs.

SAARC was doomed at the outset by such a dichotomy in perception.

Considering its size and gravity, India has to bear the bulk of the blame, for failure in coming out with the vitally needed leadership and statesmanship in forging feasible and conducive models to make SARRC successful.

India has allowed the differences between it and her neighbours to be manipulated deftly and subtly by forces that wanted to block the successful emergence of the region.

The situation witnessing a growing tendency among the peoples of the neighbouring countries that why should they care for the security of India when India doesn’t care for their security is going to be fatal to India and the region of South Asia in the long run.

It is alarming to note that five, out of the eight South Asian Countries, Afghanistan, Pakistan, Bangladesh, Sri Lanka and Nepal are listed as failed states.

This accounts for the misery of one fourth of the South Asian population. Not to mention the downtrodden masses of the other South Asian countries, including India, facing political and social injustices.

While there is an urgent need for the people of South Asia to join hands in asserting to their security, livelihood, rights and good governance, one can easily see that their governments, run by forces of vested interests, are the foremost impediment in forging the South Asian unity.

A typical demonstration is the way and timing of signing the Mannaar Basin oil agreement between an Indian corporate outfit and Sri Lanka, and the connotations behind it, while Eezham Tamils, the traditional shareholders of the sea space of the Mannaar Basin, facing genocide.

‘Grab what is possible from a burning house’ (Eriki’ra veeddil pidungkinathu michcham) is a saying in Tamil, characterizing the attitude.

While such greed is also evident in the acts of the so-called International Community, it is not expected from India that has a responsibility for the region.

It is a SAARC irony that while large-scale Indian investments and spatial occupations are taking place in the Eezham Tamil areas of Trincomalee and the Mannaar Basin, the Chief Minister of Tamil Nadu is concerned about petty holdings of Eezham Tamil individuals in Tamil Nadu.

India rightfully deserves addressing its security and economic interests in the region and no one can deny them. But it needs political farsightedness, sophistication and an altogether different outlook. Imitating the collapsing model of some world powers will not help. The issues involved are not merely to be viewed as Indian interests but as interests of South Asia.

Unfortunately, common people of South Asia are not concerned with the foreign policies of their governments. Illiteracy in the region is a reason. Unlike in some of the successful democracies in the world, foreign policy is never an election issue, influencing the choice of a government in South Asia.

In a region where political parties keep people engrossed in petty domestic issues to come to power, it becomes easier for a few individuals who are not responsible to the people, to decide the foreign policy in order to serve the forces of vested interests inside and outside.

For more than twenty years now, the SAARC governments have failed in making any headway and are beating around the bush. The fact that SAARC affairs are largely handled and decided by Security Advisors and intelligence officers indicates the gravity of the problem that it has not moved an inch from the precincts of security.

The various subsidiaries of SAARC, initiated with a slogan ‘people to people contact’, are bogus outfits only to reflect the governments and to accommodate people in the service of those governments. They never reflect the real people and seldom go beyond the South Asian capitals. In fact, the peoples’ contacts have very much shrunk today than it was in the days without SAARC.

The South Asian countries have to boldly think of new theoretical frameworks and models to pursue regional cooperation, if the present one has failed. South Asia needs to invent something to suit its heritage.

There was no political India or South Asia in the past. But homogeneity of the region was always there in its peoples and cultures.

Imperial unity in this region was achieved only on a very few, short-lived occasions, before the colonial empire: Asoka’s empire collapsed after him and Aurangzeb’s empire crumbled with the rise of the Marattas.

The strength of unity and regional cooperation in South Asia lies not in its political units of today, but in its peoples and cultures.

Any attempt to make SAARC a meaningful reality should therefore begin from exploring ways of allowing the peoples of South Asia their rightful public space, recognition of their identities and allowing their right to peacefully interact.

Sri Lankan President Mahinda Rajapaksa is hopeful on focusing the issue of 'terrorism' in South Asia in the forthcoming summit.

Failure to address the aspirations of people and responding to them with state terror are the root cause for all forms of violent conflicts.
http://tamilnet.com/art.html?catid=13&artid=26411

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The Muslims of Sri Lanka

A brief history of the Muslims of Sri Lanka Introduction courtesy http://www.islamawareness.net/Asia/SriLanka/sri_lanka.html

Sri Lanka, known to the ancients as Ceylon, has been recorded in history books as a country that has had many visitations from foreign travellers throughout the ages. The people are mainly Buddhist, with a complex mixture of Hindus, Muslims, Roman Catholics and other Christian denominations. The main race are the Sinhalese while the Tamils, Muslims and Burghers (Anglo-Sri Lankans) form the remaining. The Muslims of Sri Lanka are a very small minority amounting to approximately 10% of a total population of 16 Million people. They claim descendancy from the Arab traders, who made Sri Lanka their home even before the advent of Islam. The Tamils comprise around 25% of the population.

Sri Lankan Muslims can be categorized into two distinct sub groups, the Moors and the Malays. The former is the name given to them by the Portuguese colonial rulers who used the word Moros to identify Arabs in general. The Malays are a group of Muslims who originated from Java and the Malaysian Peninsula. They differed from the Moors, both, in their physical appearance as well as in the language they spoke which was a mixture of Malay and local dialects.

The Muslims of Sri Lanka have a colorful history behind them punctuated by a long spell of hardship suffered during the Portuguese and Dutch ocupation of the Island. It is much to their credit that they withstood the onslaught of economic constraints, political intrigues and religious persecution to stay behind and survive. Most other peoples may have packed their bags and left for good. They not only saved their religion from the Christian enemies but also rebuilt the economy, slowly and steadily, by the 18th century when the British took over control of the island from the Dutch.

Being geographically isolated from the main centers of Islamic culture and civilization the Muslims of Sri Lanka were forced to interact closely with their neighbours, the Muslims of South India, in order to preserve their identity. Had they been denied this slender link, it is possible that, they may have lost their distinct Islamic character completely. However, it must be observed that this link has also caused many Indian (Hindu) traditions and rituals to creep into their culture and life style, some of which, even though vehemently anti-Islamic, are still practised to date. Lack of a correct understanding of the teachings of Islam has been the main cause of this sad situation. Having adapted to the local conditions in various ways and also contributing largely to the Islands economic prosperity, the Muslim community of Sri Lanka, unlike the Hindu Tamils of the Northern Province, has saved itself from any major clash with the indigenous Sinhalese population. They have also been able to receive a fair share in the countrs Politics and Administration by virtue of their hard work and also of being an important minority whose support has been vital to all the political groups in the country. Although it may be said that the Muslim community was not politically dominant at any stage, yet, it is certainly true that they manouvered their political activity without much noise, unlike the Tamils. This work attempts to present a brief

history of the Muslims of Sri lanka from their early Arab trader beginnings to the present day minority community that is fully integrated into the Sri Lankan society.

Historical Background Sri Lanka (previously known as Ceylon) lies of the south-east of the Indian state of Tamil Nadu. The pear shaped island, often referred to as the pearl of the east is separated from mainland India by a narrow strip of water called the Palk Straits. Being in such close proximity to and having such easy access from India, it might be expected that Sri Lanka received a large number of migrants from its neighbour from pre-historic times. The original inhabitants of the island are believd to be an aboriginal tribe called the Veddahs. The Sinhalese, presently the majority community, are supposed to be the descendants of the colonists, led by Vijaya, from the valley of the Ganges who settled in the island around the 6th century B.C. Sinhala, the language of the Sinhalese, is an Aryan language, closely related to Pali. Buddhism was introduced to Sri Lanka during the reign of King Devanampiya Tissa during the period 307-267 B.C. Trade relations between India and Sri Lanka are traced to the 3rd century B.C. Historians have not been able to pin-point the actual date of establishment of Tamil settlements in Sri Lanka. However, during the 3rd century B.C. a Tamil General, Elara, set up a Tamil Kingdom at Anuradhapura, in the North Central Province, and ruled there for 44 years. He earned a reputation for his just and impartial administration among the Sinhalese and Tamils and was thus called Elara the Just.

The strategic location of the island, in the Indian Ocean, together with some of the coveted goods it produced, resulted in a fair degree of foreign trade even from ancient times. The Romans discovered the commercial value of Sri Lanka in the first century A.D. and the island was visited by Greeks, Romans, Persians, Arabs, and Chinese traders. Sri Lankas trade offering included Cinnamon, which grew wild in the forests of the wet zone, precious stones, pearls, elephants and ivory.

While most of the traders were only visitors to the island, who made their fortunes and left, it was the Arabs who settled down, making Ceylon their home. Furthermore as the Muslims of Sri lanka claim their desecndancy from the Arabs it is imprtant to look at the information available on the advent of the Arabs to the island.

The Arabs: The Tamils of Sri Lanka, throughout history, have attempted to categorize the Sri Lankan Muslims as belonging to the Tamil race. This has been mainly for selfish reasons in a bid to eliminate the minority Muslim community from having its own unique identity. The Government of Sri Lanka, however, treats the Muslims as of Arab origin and as a distinct ethnic group from the Tamils.

Fr. S.G. Perera in his book -History of Ceylon for Schools- Vol. 1. The Portuguese and Dutch Periods, (1505-1796), Colombo (1955), The Associated Newspapers of Ceylon Ltd., p 16, writes,

-The first mention of Arabs in Ceylon appears to be in the Mahavansa (Ancient Sri Lankan history) account of the reign of the King Pandukabhaya, where it is stated that this king set apart land for the Yonas (Muslims) at Anuradhapura-

With the decline of the Roman Empire in the 3rd century A.D., Roman trade also died out and the Arabs and Persians filled up the vacuum; engaging in a rapidly growing inter-coastal trade. After the conquest of Persia (Iran), Syria and Egypt, the Arabs controlled all the important ports and trading stations between East and West. It is estimated that the Arabs had settled in Sri Lanka and Sumatra by the 1st century A.D. K.M. De Silvas, Historical Survey, Sri Lanka - A Survey, London (1977), C. Hurst & Co. Ltd., p 50, states, -by about the 8th century A.D., the Arabs had formed colonies at the important ports of India, Ceylon and the East Indies. The presence of the Arabs at the ports of Ceylon is attested to by at least three inscriptions discovered at Colombo, Trincomalee and the island of Puliantivu-

The manner in which Islam developed in Sri lanka is very closely similar to that on the Malabar coast of India. Tradition has recorded that Arabs who had settled down on the Malabar coast used to travel from the port of Cranganore to Sri lanka on piligrimage to pay homage to what they believed to be the foot-print of Adam on the top of a montain, which, until today, is called Adams Peak.

Ibn Batuta, the famous 14th. century Arab traveller, has recorded many facets about early Arab influence in Sri lanka in his travelogues.

Before the end of the 7th. century, a colony of Muslim merchants had established themselves in Ceylon. Fascinated by the scenic splendour and captivated by the traditions associated with Adams Peak, Muslim merchants arrived in large numbers and some of them decided to settle in the island encouraged by the cordial treatement they received by the local rulers. Most of them lived along the coastal areas in peace and prosperity, maintaining contacts, both cultural and commercial, with Baghdad and other Islamic cities.

According to Tikiri Abeyasinghe in his Portuguese Rule in Ceylon, 1594-1612, Colombo (1966), Lake House Investments Ltd., p 192, tradition has it that,

-the first Mohammadans of Ceylon were a portion of those Arabs of the House of Hashim, who were driven from Arabia in the early part of the 8th. century by the tyranny of the Caliph, Abdel Malik bin Marwan, and who proceeding from the Euphrates southwards made settlements in the concan in the southern parts of the peninsula of India, on the island of Ceylon and Malacca. The division of them which came to Ceylon formed eight considerable settlements along the Nort-East, North and Western coast of that island; viz., one at Trincomalee, one at Jaffna, one at Colombo, one at barbareen, and one at Point de Galle.-

It is perhaps reasonable, therefore, to assume that the Arabs, professing the religion of Islam, arrived in Sri Lanka around the 7th./8th. century A.D. even though there was a settled community of Arabs in Ceylon in pre-Islamic times.

The circumstances that helped the growth of Muslim settlements were varied. The Sinhalese were not interested in trade and were content in tilling the soil and growing cattle. Trade was thus wide open to the Muslims. the Sinhalese Kings considered the Muslim settlements favorably on account of the revenue that they brought them through their contacts overseas both in trade and in politics. The religious tolerance of the local population was also another vital factor in the development of Muslim settlements in Ceylon. The early Muslim settlements were set up, mainly, around ports on account of the nature of their trade. It is also assumed that many of the Arab traders may not have brought their womenfolk along with them when they settled in Ceylon. Hence they would have been compelled to marry the Sinhalese and Tamil women of the island after converting them to Islam. The fact that a large number of Muslims in Sri Lanka speak the Tamil language can be attributed to the possibility that they were trading partners with the Tamils of South India and had to learn Tamil to successfully transact their business. The integration with the Muslims of Tamil Nadu, in South India, may have also contributed to this. It is also possible that the Arabs who had already migrated to Ceylon, prior to Islam, had adopted the Tamil language as a medium of communication in their intercourse with the Tamil speaking Muslims of South India. The Muslims were very skilful traders who gradually builtup a very lucrative trading post in Ceylon. A whole colony of Muslims is said to have landed at Beruwela (South Western coast) in the Kalutara District in 1024 A.D.

The Muslims did not indulge in propagating Islam amongst the natives of ceylon even though many of the women they married did convert. Islam did attract the less privileged low caste members of the Tamil community who found the factor of equality a blessing for their status and well-being.

There is also a report in the history of Sri Lanka of a Muslim Ruler, Vathimi Raja, who reigned at Kurunegala (North Central Province) in the 14th. century. This factor cannot be found in history books due to their omission, for reasons unknown, by modern authors. Vathimi Raja was the son of King Bhuvaneka Bahu I, by a Muslim spouse, the daughter of one of the chiefs. The Sinhalese son of King Bhuvaneka Bahu I, Parakrama Bahu III, the real heir to the throne was crowned at Dambadeniya under the name of Pandita Parakrama Bahu III. In order to be rid of his step brother, Vathimi Raja, he ordered that his eyes be gouged out. It is held that the author of the Mahavansa (ancient history of Ceylon) had suppressed the recording of this disgraceful incident. the British transaletor, Mudaliyar Wijesinghe states that original Ola (leaf script) was bodily removed from the writings and fiction inserted instead. The blinded Vathimi Raja (Bhuvaneka Bahu II or Al-Konar, abbreviated from Al-Langar-Konar, meaning Chief of Lanka of Alakeshwara) was seen by the Arab traveller Ibn Batuta during his visit to the island in 1344. His son named Parakrama Bahu II (Alakeshwara II) was also a Muslim. The lineage of Alakeshwara kings (of Muslim origin) ended in 1410. Although all the kings during this reign may not have been Muslims, the absence of the prefix -Shri Sangha Bodhi- (pertaining to the disciples of the Buddha) to the name of these kings on the rock inscriptions during this hundred year period may be considered as an indicator that they were not Buddhists. Further during Ibn Batutas visit a Muslim ruler called Jalasthi is reported to have been holding Colombo, maintaining his hold over the town with a garrison of about 500 Abyssinians.

In spite of this the Mulsims have always been maintaining very cordial relationships with the Sinhalese Royalty and the local population. There is evidence that they were more closer to the Sinhalese than they were to the Tamils. The Muslims relationship with the Sinhalese kings grew stronger and in the 14th. century they even fought with them against the expanding Tamil kingdom and its maritime influence.

By the beginning of the 16th. century, the Muslims of Sri Lanka, the descendants of the original Arab traders, had settled down comfortably in the island. They were evry successful in trade and commerce and integrated socially with the customs of the local people. They had become an inseparable, and even more, an indispensable part of the society. This period was one of ascendancy in peace and prosperity for the Sri Lankan Muslims. The Malays:

Sri Lankan Muslims include the Malays although they form a separate group by themselves. Even the earliest census of Sri Lanka (1881) lists the Muslims as Moors and Malays separately. Malays too, follow the Islamic religion just like the Moors. The real beginning of the Malays in Sri Lanka dates back to the 13th. century. Husseinmiya writes,

-The definite arrival of Malays in Sri Lanka took place in the 13th. century. Chandra Bhanu, the Malay King of Nakhon Sri Dhammarat in the Isthmus of Kra on the Malay Peninsula invaded Sri Lanka in A.D. 1247, with Malay soldiers. He was determined to possess the relics of the Buddha from the Sinhalese kingdom. In a second invasion he brought soldiers from India-.

Chandra Bhanus 50 year rule of northern Ceylon in the 13th. century is remembered by such place names as Java Patnam (Jaffna), Java Kachcheri (Chavakachcheri), Hambantota etc. Most authors have, yet, linked the origin of the Malays in Ceylon to the period when the uisland was ruled by the Dutch. Murad Jayah in -The plight of the Ceylon Malays today-, MICH Silver Jubilee Souvenir, 1944-1969, Colombo (1970), p 70, writes,

-In 1709 Susana Mangkurat Mas, king of Java, was exiled to Sri Lanka by the Dutch with his entire retinue. He was followed in 1723 by 44 Javanese princes and noble men who surrendered at the battle of Batavia and exiled to this country with their families. These familes formed the nucleus from which the Malay community grew.-

-The Dutch continued to bring more -Java Minissu- (Malay people) as exiles, and employed them to fill the ranks of the army, the police force, the fire brigade, the prison staff and other services. They formed the bulk of the servicemen during the Dutch occupation and the early British times. The British too imported Malay families for settlement in Ceylon with the idea of raising a regiment. The Kings colors were awarded in 1801 to the Ceylon Malay Regiment, the first Asian to receive that Honor.- The unsuccessful attempts of the British to attract more Malays from overseas, the meagre salaries paid to the malay soldiers coupled with more avenues for lucrative employment in the plantation industry, resulted in the disbandment of the malay Regiment in 1873. The Malays released from the army were absorbed into the police and the fire brigade services.

The mother tongue of Malays is Malay (Bahasa Melayu). Murad Jayah writes, -Bahasa Melayu has been preserved in this country for over 250 years due to the fact that the original exiles from Indonesia were accompanied by their womenfolk and it was not necessary for them to find wives among Sinhalese and Tamil women, unlike the Arab ancestors of the Ceylon Moors.-

PEACE LANKA

Monday, July 21, 2008

LTTE announces unilateral ceasefire during SAARC summit

Making SAARC meaningful

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