Padraig Colman

Rambling ruminations of an Irishman in Sri Lanka

Tag: Prabhakaran

Corbyn and the Tamil Tigers

CorbynTigers

 

 

A shorter version of this article appeared in Ceylon Today on Thursday September 1 2016.That  article was written for a Sri Lankan audience which did not need to have the awfulness of the Tamil Tigers explained to them. This version for a foreign audience gives more illustrations of Tiger crimes. Presumably Corbyn is aware of those crimes, just as he must have been aware of the atrocities being perpetrated on children in his constituency.

https://www.ceylontoday.lk/print20160701CT20161030.php?id=4912

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Part of the dissatisfaction with Corbyn arises from his tendency to espouse causes which have little to do with the reality of practical politics in the UK itself in 2016. As recently as April 2016, Jeremy Corbyn said he fully supports Tamils in their struggle to achieve self-determination in Sri Lanka.

Corbyn Supports Freedom Fighters

To a certain western mind-set everything is black or white, minorities are always oppressed and discriminated against, governments must be bad, and rebels must be romantic freedom fighters. I recall that in the 1970s, my own trade union in the UK was contributing funds to the LTTE (Liberation Tigers of Tamil Eelam, known as the Tamil Tigers) because they were obviously “freedom fighters” defending the oppressed Tamil minority.

In 1983, Jeremy Corbyn became an MP. In Sri Lanka, 1983 is remembered  with horror for the pogrom known as “Black July”. Thirteen soldiers were killed by the LTTE. Anti-Tamil riots ensued and lasted for ten days with property being destroyed and up to 3,000 people being killed and 200,000 displaced.

Action and Reaction

Over many years before 1983, there had been incidents where ill-disciplined police or military had carried out savage reprisals, rather in the manner of the Black and Tans in Ireland, on innocent Tamils after atrocities by the Tigers – action and reaction. July 1983 was a paradigm shift in terror.

05-rioters-1983-borella-colombo1

These horrific events left an indelible mark on the Tamil psyche. Atrocities were perpetrated on innocent Tamils all over the country and many fled to the north for refuge. Those who could afford to fled abroad, from where they provided ongoing financial support for the LTTE.

Michael Roberts, a Sri Lankan historian and anthropologist looked back on these events:” The militant movement for separation gathered thousands of new Tamil recruits and a rejuvenation of commitment among most SL Tamils, as well a wave of support in international quarters. Sri Lanka also received pariah status on the world stage.”

Many SL Tamils fled to Tamil Nadu, where those of a militant tendency were trained and armed by the Indian government. Many who might not want to engage in violence themselves fled to Canada, Australia and Europe. Many of them prospered and supported the armed struggle vicariously by providing funding. Many Tamils who remained in Sri Lanka were disillusioned at the futility of trying to defend their interests by peaceful means within the existing state apparatus.

http://www.sangam.org/2011/01/Tamil_Question_4.php

Tiger Atrocities

rajiv

The LTTE was guilty of many crimes over the thirty years of the conflict. They assassinated former Indian prime minister Rajiv Gandhi in 1991 and Sri Lanka President Premadasa in 1993. An attempt on the life of President Kumaratunga in 1999 failed but she lost an eye. In that attempt, 23 civilians were killed.

Sri Lankan President Chandrika Kumaratunga, right, is overcome by emotion at her residence in Colombo, Sri Lanka Wednesday December 22, 1999 after winning a second term in office. Kumaratunga survived a suicide bomb attack on Saturday during her final rally of the election campaign. (AP Photo/Gemunu Amarasinghe)

In 1985, LTTE gunmen shot dead 146 Sinhalese civilians and injured 85 others as they were praying at a sacred Buddhist shrine in Anuradhapura. A further 18 people fleeing from that massacre were shot dead in Wilpattu forest. Later in the same year, in Dehiwatta village, 100 LTTE men hacked to death 15 women and children as they were sleeping.

In 1986, an LTTE bomb exploded aboard an Air Lanka flight carrying mainly French, British and Japanese tourists killing 21 (including 13 foreigners –2 British, 2 German, 3 French, 2 Japanese, 1 Maldivian and 1 Pakistani) and injuring 41.

tristar

Throughout 1988 and 1989, there seemed to be an LTTE massacre of innocent villagers every day. In June 1990, the LTTE marked the breakdown of ceasefire talks by overrunning police stations throughout the north east of Sri Lanka. The LTTE killed 600 police officers who had surrendered. On June 10, over 400 unarmed police officers were shot dead in police stations across eastern Sri Lanka.

On August 3, 1990, 30 Tigers attacked four mosques in the Kattankudy area, where 300 Muslims were prostrate in prayer. The Tigers sprayed automatic fire and hurled hand grenades at the worshipers. Most of the victims were shot in the back or side. Speaking to the New York Times, Mohammed Ibrahim, a 40-year-old businessman said, “I was kneeling down and praying when the rebels started shooting. The firing went on for 15 minutes. I escaped without being hit and found myself among bodies all over the place.” Mohammed Arif, a 17-year-old student who also survived the massacre said: “Before I escaped from a side door and scaled a wall, I saw a Tiger rebel put a gun into the mouth of a small Muslim boy and pull the trigger.” I do not want to post disturbing pictures of these atrocities but they are available on the internet. https://mbinm.wordpress.com/kattankudy-mosque-massacre/

LTTEKattankudiMuslimMosqueMassare3

http://en.wikipedia.org/wiki/Kattankudi_mosque_massacre

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Killings continued on a daily basis over the years. In 1994, presidential candidate and opposition leader Gamini Dissanayake (we know his son-in-law) was killed by an LTTE suicide bomber who exploded herself at a campaign rally in Colombo. Fifty others were killed in the blast and a further 75 were seriously injured.

The deadliest LTTE attack on a civilian target in the history of the group’s operations occurred in 1996. The Central Bank (located in the twin towers of the Colombo World Trade Centre) was bombed and 90 people were killed and 1,400 injured. In 1997, another bombing at the WTC killed 13 and injured hundreds.

Scene-of-mayhem

In 1998, a Black Tiger squad drove an explosives-laden truck into the Temple of the Tooth in Kandy, a major Buddhist shrine, killing seven and injuring 25. The attack took place just days before foreign dignitaries were expected to attend celebrations of the fiftieth anniversary of Sri Lankan independence at the temple.

Later that year the LTTE shot down a plane with 55 passengers (including 48 Tamils) and crew while it was flying over LTTE held territory. Everyone onboard was killed.

In 1999, Dr Neelan Thiruchelvam, a Tamil, who was working on a constitutional package aimed at ending the decades-long conflict, was killed by an LTTE suicide bomber.

In May 2000, the LTTE celebrated the holiest day of the Buddhist calendar, Vesak Poya, by detonating a bomb hidden inside an ice-cream box on a bicycle killing 20 people and injuring 75.

In 2001, a 14-man suicide squad attacked an air force base and the adjoining international airport. They destroyed many aircraft, crippling the country’s economy and reducing tourism.

In 2006, the award-winning author Nihal de Silva and seven Sri Lankan tourists were killed by an LTTE land mine in Wilpattu National Park.

In the same year, The LTTE bombed a bus carrying 140 civilians in the north east. The blast killed 68 civilians including 15 school children, and injured 78 others. It was caused by two claymore mines placed side by side which sprayed the packed bus with millions of ball bearings upon manual detonation. Survivors, including school children, of the blast were shot as they ran away.

In the same year, several civilians were killed in an attempt on the life of defence secretary Gotabhaya Rajapaksa. A suicide bomber in a truck killed 103 sailors on buses going or returning from leave at a transit point and wounded 150 other sailors.  Two people passing the site were killed and 14 others wounded, mostly civilians.

There are many more instances of LTTE cadres hacking to death unsuspecting villagers at home or at prayer, or on buses or trains (often using multiple bombs in several carriages) on the way to work or school.

http://en.wikipedia.org/wiki/List_of_attacks_attributed_to_the_LTTE

The LTTE proved efficient at destroying any other Tamil groups that threatened to undermine their dominance. Elements of the “international community” were able to build a false picture of the LTTE as romantic freedom fighters. That is far from reality. The LTTE had always employed forcible recruitment; every family had to sacrifice a child to the cause of Eelam. This gained pace as defeat loomed in 2009 when Corbyn was trying to save the LTTE.  Children under twelve were recruited. Civilians who resisted were executed.

https://pcolman.wordpress.com/2013/11/14/the-tamil-question-in-sri-lanka-part-2/

No Ban

As far back as 1998, Jeremy Corbyn was offering support to these butchers. At a pro-LTTE rally in London on February 1, 1998, Corbyn was one of the keynote speakers from the British Parliament and delivered a strong condemnation of the Sri Lankan government. The rally was led by a life-sized poster of the LTTE leader Prabhakaran and was followed by LTTE flags and people shouting pro-LTTE slogans.

In 2001, Corbyn was one of only 17 MPs who voted against banning Al Qaeda from Britain just six months before 9/11. Corbyn, then a backbencher, voted against banning 21 militant groups from entering Britain. The Tamil Tigers were on the list as well as Hamas and Hezbollah.

In 2005 Jeremy Corbyn helped create a petition aimed at lifting the proscription of the LTTE as a terrorist organisation. “The Sri Lanka government is carrying out an undeclared war against the Tamil people who have been struggling for more than two decades for the legitimate right to self-rule.” Corbyn was guilty of a conflation here that was also indulged by the BBC, the Independent, the Irish Times, the New Statesman and Le monde diplomatique. The Sri Lankan government was not fighting “the Tamils” it was fighting a brutal terrorist organisation that was oppressing Tamils.

Cease Fires

In 2002, I came to live in Sri Lanka. We had decided it was safe because a cease-fire was in operation. As today, there was a prime minister from the United National Party and an executive president from the Sri Lanka Freedom Party. The prime minister then was Ranil Wickremesinghe and the president was Chandrika Bandaranaike Kumaratunga. Today Ranil Wickremesinghe is once again prime minister. The peace in 2002 was an uneasy one – there were checkpoints, soldiers and armed police everywhere. Norway was invited to help with the peace process.

Corbyn explained himself thus: “Twenty-one organisations are due to be banned from operating in this country, causing a great deal of disquiet in the Islamic, Turkish and Tamil communities. That is not because people support terrorism, but because they want to encourage a peace process. They recognise that some of the organisations are currently engaged in ceasefires in their own countries, and are actively engaged in the search for long-lasting peace that will bring about the resolution to conflict.”

The LTTE constantly broke the cease fire. They used the “peace process” to regroup and re-arm. Sections of the Tamil community abroad funded the terrorism.

Constructive Ambiguity

Martin McGuinness made a less than helpful intervention in Sri Lankan affairs when he came here in 2006 and talked with LTTE leaders. McGuinness told Sri Lanka: “The reality is that, just as in Ireland, there can be no military victory and that the only alternative to endless conflict is dialogue, negotiations and accommodation”. Despite the efforts of Corbyn and McGuinness and other members of the international community there was a resounding military victory. Peace still prevails. There has not been a single terrorist incident since May 2009.

To cut a convoluted story short, peace was achieved in Northern Ireland because of exhaustion on all sides and through a process of constructive ambiguity, which allowed all actors to say they had not surrendered. Talks resumed in 1993, after Bill Clinton listened to Sinn Féin. On April 10, 1998, the British and Irish governments formulated the Northern Ireland Peace Agreement.

No Surrender

praba

Prabhakaran never had any intention of compromising. The LTTE fought for 30 years for a separate Tamil nation. A separate state was Prabhakaran’s bottom line which Corbyn still supports today. In May 2011, Jeremy Corbyn addressed a rally that also featured Tamil Diaspora organisations. Also present were Father SJ Emmanuel of the Global Tamil Forum, Ravi Kumar of the British Tamils Forum, Bairavi Ratnabal of the Tamil Youth Organisation and Jan Jananayagam of Tamils Against Genocide. The rally featured swathes of LTTE flags and condemned the Sri Lanka government. Corbyn’s current enemy, John Mann MP, also attended the rally.

There were accusations of war crimes against the Sri Lankan Army.The army claimed that civilian casualties occurred because the LTTE were using them as human shields.

The numbers game and reconciliation in Sri Lanka

Lobbyists for and against Sri Lanka

It is interesting to read the Hansard record of a debate in the House of Commons on 8 Jan 2013. All the usual anti-Sri Lankan suspects were there – Siobhain McDonagh, Paul Burstow, Barry Gardiner, Gareth Thomas, Lee Scott and Robert Halfon.

However, there were some interventions more supportive of Sri Lanka. Aidan Burley questioned McDonagh’s knowledge: “… when did she last visit Sri Lanka and see for herself—at first hand—some of the things that she is alleging are happening there?” She had to admit that she had never been to Sri Lanka: “Just as I have not been to Syria, Iran, Iraq, Afghanistan and—it has to be said—most countries in the world”.

Ian Paisley Jr told the House: “I have visited Sri Lanka on a number of occasions, both as a private individual and with constituents who had business there, as well as on a cross-party parliamentary trip. My experience was very different from what I have heard from propagandists not in Sri Lanka”. Paisley continued: “I have met both Tamil and Sinhalese families, and their united wish was to present a picture of hope for their country, not a picture of division. It was a community that wanted to move forward.” Paisley described how his Sinhalese and Tamil guides embraced each other and spoke about how they were now new brothers in a new land. “In many aspects, Sri Lanka has made more measurable gains post-conflict than Northern Ireland.”

Adrian Burley had, unlike McDonagh and Scott, actually visited Sri Lanka: “British politicians should understand Sri Lanka’s reconciliation and help it to demine, so that communities can move back to their own lands. I saw that happening with my own eyes; I saw the minefields being cleared through the HALO Trust, and I saw houses being rebuilt and crops being grown on the old minefields.”

James Wharton agreed with Paisley that people he had met in Sri Lanka did not want to talk about the horrors of the past but were more interested in securing their future. “The tone of debate in the House too often worries me, because we focus on what we can do to punish the Government of Sri Lanka…Such things will not damage the Government of Sri Lanka; they will damage progress towards peace and the prosperity of the people who live in Sri Lanka. The tone of the debate here needs to change. We need to work constructively with the Government of Sri Lanka to put pressure where it is due and, where we can, to deliver improvement.”

Corbyn was not interested in the future. He has never been to Sri Lanka and preferred to reminisce about demonstrations he had taken part in thirty years previously. Burley chastised Corbyn and McDonagh and urged them to talk to people living in Sri Lanka rather than their own constituents: “I found a country at peace with itself. That is what we should be debating and supporting: helping Sri Lanka to build a better future for itself, rather than letting extremists in the UK divide it.”

https://pcolman.wordpress.com/2014/04/13/curse-of-the-conflict-junkies/

marriage_2

 

This wedding took place at Kilinochchi on January 27, 2012, The groom was EMD Sandaruwan, a former member of the Gajaba Regiment of the Sri Lankan Army. He had participated in the defeat of the LTTE .The bride was, Chandrasekaran Sharmila, an ex-LTTE child soldier, who had since been a participant in a government rehabilitation programme. There are many such stories to tell. It is not easy to get the western media to listen to them.

Regime Change

Stressing that human rights abuses have not been fully addressed in Sri Lanka despite regime change, Corbyn announced as recently as April 2016: “We as a party, are very committed to the issues of human rights and justice. We are very committed to the rights of peoples, the Tamil people in this case to achieve their self-expression and their self-determination.”

https://pcolman.wordpress.com/2015/01/15/partisan-people-and-fissiparous-parties/

Jeremy Corbyn is proud to have participated in the London rallies in May 2009, demanding that the international community intervene to end the war. “I remember to this date and I am still angry about the utter silence of the majority of the British and world’s media to the demonstration as well as the cause and the issue.”

Child Brothels in Corbyn’s Constituency

Corbyn did not feel interested enough to take action when he was told that children were being cruelly sexually abused in his own constituency of Islington North. In fact, he made a complaint to the Speaker in 1986 when another MP tried to draw attention to the abuse. In his Spartist agit-prop fantasy world, it seemed more important to him to interfere in the way sovereign state thousands of miles away was dealing (successfully) with its domestic terrorist problem. Unlike the UK Labour government, Sri Lanka did not invade other countries.

 

MOPE – a Tale of Two Diasporas

This article appeared in Ceylon Today on Thursday April 28 2016

Colman's Column3

Susan Sontag: Perhaps too much value is assigned to memory, not enough to thinking.

Shedding Blood in Every Generation

Four years ago, I posted a lengthy article on Groundviews which was prompted by a statement in May 2011 by MDMK chief Vaiko in Tamil Nadu. He said that the war for Eelam was not over; Prabhakaran was not dead and would emerge from hiding at the right time. According to Victor Rajakulendran, the LTTE remained a shining example, a “good history,” for all Sri Lankan Tamils to follow. For a very small number of Irish people the leaders of the Easter 1916 Rising remain a shining example. In her new book, The Seven, about the seven members of the Military Council who made the decision to rebel in Dublin, Irish historian Ruth Dudley Edwards, concludes: “By courting death for a cause that had no popular support, were the Seven different to Bobby Sands and his comrades who committed suicide by starvation? Or from the jihadis who these days joyously sacrifice themselves in suicide bombings? They shared a sense of their own absolute moral superiority as well as an ambition to achieve some kind of immortality”.

Choosing Martyrdom

Ruth Dudley Edwards quotes words of Yeats written in 1939:

Some had no thought of victory

But had gone out to die

That Ireland’s mind might be greater,

Her heart mount up on high;

And yet who knows what’s yet to come?

For Patrick Pearse had said

That in every generation

Must Ireland’s blood be shed.

 

In my Groundviews article, I asked: “Did Prabhakaran ever ask those who are shown in the horrific Channel 4 images if they wanted to be martyrs? Was there a referendum on martyrdom, a focus group?”

 

Unhappy Land of Heroes

Liam Kennedy, Emeritus Professor of Economic History at Queen’s University, Belfast, recently published a collection of essays entitled Unhappy the Land. That phrase comes from Bertolt Brecht: “Unhappy the land that is in need of heroes”. The subtitle to Professor Kennedy’s book is The Most Oppressed People Ever, the Irish? The acronym MOPE has been used a lot since Kennedy first introduced it in what Ruth Dudley Edwards called “a good essay at the very end of a book containing lots of boring economic history”. Professor Kennedy writes: “It is hard to overestimate the role of self-delusion in in Irish history, whether as a force animating colonial ‘reformers’ in the seventeenth century or Sinn Fein activists in the twentieth”. Self-delusion is not confined to the Irish.

Unhappy

Unhappy Land?

Did Ireland suffer from exceptional disadvantages? Kennedy thinks not  “…the island of Ireland, when viewed comparatively, was favourably circumstanced in terms of soil, climate and biological conditions”. Professor Kennedy contends that no major war was fought on Irish soil after the seventeenth century. With the exceptions of Switzerland and Iceland, “it is difficult to think of any major European society which has enjoyed the degree of isolation Ireland enjoyed from the immediate depredations of war”. During the last three centuries, there have been no major invasions of Ireland. Unlike most Europeans, the Irish have never experienced military conscription. “During the most brutal century that Europe has ever known – the twentieth- Ireland escaped relatively unscathed”.

Some might point out the number of Irishmen who perished in the First World War. About 210,000 Irishmen, all volunteers, served in the British forces during World War One and 35,000 of them died. Others might draw attention to the deformation to the Irish psyche caused by being next door to England and being subsumed into the oppressive British Empire.

A Happy Land?

 

Kennedy

As an economic historian, Professor Kennedy confidently states that Ireland was among the fastest growing economies in Europe at the time of the Easter Rising. Apart from slow growth in particular sub-periods such as 1932-38 and 1951-59, “Over the twentieth century as a whole, the growth performance of the Irish economy has been close to the western European average and well ahead of eastern Europe. The Irish Republic and Northern Ireland today rank among the richest regions in the world in terms of income per head”.

Professor Kennedy also challenges received wisdom that the introduction of the Penal Laws at the end of the seventeenth century repressed the religious rights of the majority Catholic population of Ireland. Kennedy contends that after 1715, the Penal Laws were fiercer on the statute book than in practice. By the 1790s, Catholics and dissenters in Ireland enjoyed freedom of worship, Catholic churches and dissenters’ chapels dotted the Irish countryside and a state-subsidised national seminary for Catholic priests was founded at Maynooth. At the same time, there was vigorous persecution of religious dissent on the European mainland.

The nineteenth century saw the uninterrupted progress of the Catholic Church in Ireland as it developed a vast infrastructure of churches, presbyteries, convents, monasteries, bishops’ palaces. Perhaps most important was clerical control of the school system with funding from the British state. Clerical education and clerical appointments were free of state control. As a child, I used to enjoy the rousing hymn Faith of our Fathers. Whatever the words of that hymn might claim, Irish people, from the 1740s, were able to worship without fear of “dungeon, fire and sword”. Kennedy says that at a deep level “there was the image-world of Christianity and its symbolic representation of pain, sorrow and exile – universals of the human predicament – which could be exploited selectively to colour the Irish collective experience”. Patrick Pearse was a master of this. After Ireland became independent the church’s power reached totalitarian proportions.

Diaspora

Emigration has been seen as a downside, a drain on the economy, depriving the nation of its bright ambitious young. Professor Kennedy sees a positive side. The Irish have unlimited freedom of exit and have enjoyed privileged access to two of the highest-wage economies in the world – North America and Britain.

Large-scale emigration began after the Famine and it did not take long for the victims to become victimisers. The New York riots of 1863 (as featured in Scorsese’s film The Gangs of New York) were called the Draft Riots because of protests against conscription into the Union army in the Civil War. In fact, they were race riots carried out by Irish immigrants, the children of the Famine, who feared competition in the labour market from emancipated black slaves. At least 119 were killed in an orgy of lynching and arson.

One of the Seven, Tom Clarke, lived in America and revelled in the atmosphere of grievance and heroic struggle that Irish Americans propagated. He expressed a virulent hatred for blacks. As Ruth Dudley Edwards puts it: “Irish Americans would take the narrative of exceptional Irish victimhood to extreme levels of narcissism, self-pity and absurdity and feed it back to republicans in Ireland in what became a malign circle”.

The Politics of Grievance

Sound familiar? In the same way, genuine grievances of Tamils living in in Sri Lanka get subsumed in the exaggerated claims of genocide uttered by sections of the Tamil diaspora.

Professor Kennedy does not deny that Ireland suffered injustice. “It would be an act of denial… to fail to acknowledge that Irish history is replete with instances of persecution, of evictions, of famines. These form part of a European historical experience that was, time out of mind, brutal, bloody and oppressive. One does not have to go all the way with Hobbes to conclude: the past is not a pleasant place”.

However, he sees the ever-present danger of keeping historical resentments alive. “The library of past and present wrongs, including those of an economic nature, were articulated in a continuous present tense that seemed to give historical depth and legitimacy to newly-minted notions of nationalism”.

Bosnia provides a warning. The horrors of the 1990s came “out of a hate-filled history of victimhood. The sadism of the moment was clouded by the rhetoric of the centuries”. Let us not dwell on self-delusion about “800 years of oppression” or deal with perceived grievance by more bloodshed.

 

Easter 1916

April 24 2016

 

There has been a great deal written about the centenary of the Dublin Easter Rising of 1916. Many events commemorated the Rising on Easter Monday March 27 2016. However, because Easter is a moveable feast, the insurrection actually took place on April 24 1916. I am going to use that as an excuse to draw together some of my thoughts about the Rising.

 

England’s Difficulty

 

The aim of the 1916 Rising was to end British rule in Ireland and establish an independent Irish Republic while the United Kingdom was occupied with World War I. “England’s difficulty is Ireland’s opportunity”. Joseph Plunkett travelled to Germany in April 1915 to join Roger Casement to seek help from the German government. They also met the German Ambassador in Washington to seek German support for Irish independence. Plunkett and Casement presented a plan which involved a German expeditionary force landing on the west coast of Ireland. That plan did not work out, although Casement brought guns into Ireland from Germany.

The Rising had no popular support. As the rebel prisoners were marched away under arrest, they were attacked by working-class women, who pelted them with rotten vegetables and emptied chamber pots over them. Many of these were “separation women” – recipients of separation allowance as wives of Irishmen serving in the British Army.

 

In his eyewitness account, The Insurrection in Dublin, James Stephens (poet, novelist and short story writer) wrote: “Most of the female opinion I heard was not alone unfavourable, but actively and viciously hostile to the rising. This was noticeable among the best-dressed classes of our population; the worst dressed, indeed the female dregs of Dublin life, expressed a like antagonism, and almost in similar language. The view expressed was ‘I hope every man of them will be shot’.”

The Rising began on Easter Monday, 1916, and lasted for six days. Only about 1,600 rebels turned out in Dublin, with activity in the rest of the country mainly limited to parading. There were isolated actions in other parts of Ireland, but the orders for a general uprising were countermanded by Eoin McNeill, Chief of Staff of the Irish Volunteers. He had no role in the planning of the Rising, which was carried out by IRB infiltrators. When McNeill found out that Patrick Pearse had duped him he placed a last minute news advertisement advising Volunteers not to take part. McNeill was supported by Bulmer Hobson and The O’Rahilly but O’Rahilly joined in the rebellion and was killed in action.

 

The Seven

 

Irish historian Ruth Dudley Edwards has a new book just out – The Seven. This refers to the seven men who made up the Military Council of the secret Irish Republican Brotherhood. Following the establishment of the Ulster Volunteers in 1912, whose purpose was to resist Home Rule for Ireland, by force if necessary, the IRB were behind the initiative which eventually led to the inauguration of the Irish Volunteers in November 1913. The IRB intended to use the Volunteers to seek a republic, recruiting high-ranking Volunteers into the IRB, such as Patrick Pearse, Joseph Plunkett, and Thomas MacDonagh. These men, together with veteran Fenian Thomas Clarke, Sean MacDermott, Eamonn Ceannt and James Connolly of the Irish Citizen Army, constituted the Military Committee. It was just these seven who decided to wage war on the British Empire. On the morning of Easter Sunday 1916, they met in Dublin’s Liberty Hall. By noon, they had printed and issued the Proclamation of the Irish Republic, in which they declared themselves to be the provisional government of an entity that claimed the allegiance of every Irishman and Irishwoman, even though the people had not been consulted.

Patrick Pearse was a poet and playwright who founded schools to which the Gaelicist intelligentsia sent their offspring to be raised in the high tradition of mythical hero Cuchulainn and to learn the Irish language: “better is short life with honour than long life with dishonour”. Pearse developed an unhealthy obsession with blood sacrifice.  “I care not though I were to live but one day and one night, if only my fame and my deeds live after me”.

 

Though not obviously a fighter, Pearse was enthused by the sight of armed Ulster loyalists and wanted to emulate them: “we might make mistakes in the beginning and shoot the wrong people: but bloodshed is a cleansing and sanctifying thing”. He developed a messianic and sacrificial notion that his cause was, through a symbolic loss of life, comparable with Christ’s sacrifice on the cross. Pearse expressed an ecstatic view of the energising force of the sacrifice of death in the First World War. He frequently celebrated the beauty of boys dying bravely in their prime, before the shoddy compromises of adult life corrupted them.  Ruth Dudley Edwards wrote: ““It would be frequently remarked of Pearse that he had no understanding of the mundane day-to-day concerns that precluded others from showing the same fanatical dedication to his successive causes: he lived and died for a people that did not exist.”

James Connolly was more hard-headed, a socialist and trade unionist who responded thus to an article by Pearse: “We do not think that the old heart of the earth needs to be warmed with the red wine of millions of lives. We think that anyone who does is a blithering idiot”.

Nevertheless, Connolly did sacrifice himself. The rising was planned as a “blood sacrifice” for a society that had become apathetic. There were disagreements among the rebels. Eoin McNeill wished to proceed only on a basis of realistic hope of success rather than staking everything on a gesture of moral revivalism. He thought the blood- sacrifice option intellectually flaccid. Many, however, like 18-year-old medical student, Ernie O’Malley, who had no previous record of nationalist involvement, were strangely stirred by Pearse’s peculiar theology of insurrection. O’Malley became a key organizer and leader in the later guerrilla war as well as one of its most prominent literary chroniclers.

 

Martyrdom and Separatism

 

Four years ago, I posted an article on Groundviews, a Sri Lankan website, in which I explored the theme of martyrdom in the militant separatism of Irish rebels at the beginning of the 20th century and of the LTTE (Liberation Tigers of Tamil Eelam) from the 1970s.

 

http://groundviews.org/2012/03/17/martyrology-martyrdom-rebellion-terrorism/

 

The article got 5,000 hits and 115 comments. There was a heated debate, some comments were stimulating, others silly.

 

I posted the article again on Facebook recently to mark the centenary of the Easter Rising. One commenter on Facebook said that she could not see the point of the article. I told her that it had been addressed to a Sri Lankan audience and was warning of the dangers of Sri Lankan Tamils elevating Tamil Tiger leader Prabhakaran to the status of a martyr for the cause of Tami nationalism. She responded that my article was “intellectually flawed” because it did not deal with the “800 years of oppression” that preceded the 1916 Rising.

 

She presumed to know that her long-dead Irish grandfather would take pity on me for my lack of respect for those who “Fought against subjugation of brutal British rule for centuries”. Professor Liam Kennedy has coined an acronym to cover this kind of thinking – MOPE (Most Oppressed People Ever).

 

Imperial Oppression

 

My critic chastised me for not mentioning Cromwell, the Famine and Irish slaves in the West Indies. I have written on all of those subjects elsewhere. It should not be forgotten that Irishmen were also slave traders and overseers. The Scots were the main force in turning Ceylon into a tea monoculture but Irishmen played a role too, backed up by Irish nuns and priest. Thousands of Irish men were loyal servants of the army of the British Empire.

 

How oppressed was Ireland in 1916? The leader of the Home Rule party in the Westminster parliament, John Redmond, in a speech of 1915, claimed that by 1900 the struggle over land was effectively won. Many historians since have claimed conditions were improving in Ireland by 1916. The writer Sean O’Faolain (born John Whelan, his father served the Empire as a policeman), who had made bombs for the revolution, later wrote that by 1916, the historical grievances justifying armed violence, had become a “purely emotional impulse”.

 

Liam Kennedy, Emeritus Professor of Economic History at Queen’s University, Belfast, states: “…the island of Ireland, when viewed comparatively, was favourably circumstanced in terms of soil, climate and biological conditions”. Professor Kennedy contends that no major war was fought on Irish soil after the seventeenth century. With the exceptions of Switzerland and Iceland, “it is difficult to think of any major European society which has enjoyed the degree of isolation Ireland enjoyed from the immediate depredations of war”. During the last three centuries, there have been no major invasions of Ireland. Unlike most Europeans, the Irish have never experienced military conscription. “During the most brutal century that Europe has ever known – the twentieth- Ireland escaped relatively unscathed”.

 

As an economic historian, Professor Kennedy confidently states that Ireland was among the fastest growing economies in Europe at the time of the Easter Rising. Apart from slow growth in particular sub-periods such as 1932-38 and 1951-59, “Over the twentieth century as a whole, the growth performance of the Irish economy has been close to the western European average and well ahead of eastern Europe. The Irish Republic and Northern Ireland today rank among the richest regions in the world in terms of income per head”.

 

Professor Kennedy also challenges received wisdom that the introduction of the Penal Laws at the end of the seventeenth century repressed the religious rights of the majority Catholic population of Ireland. Kennedy contends that after 1715, the Penal Laws were fiercer on the statute book than in practice. By the 1790s, Catholics and dissenters in Ireland enjoyed freedom of worship, Catholic churches and dissenters’ chapels dotted the Irish countryside and a state-subsidised national seminary for Catholic priests was founded at Maynooth and funded by the British goverment. At the same time, there was vigorous persecution of religious dissent on the European mainland.

 

The nineteenth century saw the uninterrupted progress of the Catholic Church in Ireland as it developed a vast infrastructure of churches, presbyteries, convents, monasteries, bishops’ palaces. Perhaps most important was clerical control of the school system with funding from the British state. Clerical education and clerical appointments were free of state control. As a child, I used to enjoy the rousing hymn Faith of our Fathers. Whatever the words of that hymn might claim, Irish people, from the 1740s, were able to worship without fear of “dungeon, fire and sword”. Kennedy says that at a deep level “there was the image-world of Christianity and its symbolic representation of pain, sorrow and exile – universals of the human predicament – which could be exploited selectively to colour the Irish collective experience”. Patrick Pearse was a master of this. After Ireland became independent the church’s power reached totalitarian proportions.

Another economist, David McWilliams, wrote recently, “sometimes we get dewy-eyed about the reality of the Irish state”. McWilliams claims that in 1913, Ireland was one of the richest countries in Europe, with income per head matching that of Sweden, Norway and Finland. 75 years after the Rising, Irish income per head was half the income of the Scandinavians. McWilliams asserts: “The Empire project enriched all of Britain and Ireland. In the later part of the 19th century both Irish and English tradesmen got richer together”. During the Famine, Irish carpenters and fitters earned about 90% of what their English counterparts did. In the decades leading up to 1913, both English and Irish tradesmen saw rapid increases in their wages. Wages of unskilled Irish workers and farm labourers rose rapidly after the Famine. The various Land Acts from 1870 to 1909 began the mass transfer of land from the Anglo-Irish aristocracy to the local farmers. The Irish stock market doubled in the late Victorian era. Large-scale sanitation and infrastructural projects were undertaken such as bringing clean water to Dublin from Roundwood Reservoir.

Although it was a hotbed of rebel activity, Cork did well out of the British Empire. I spent many happy childhood times in Cobh, County Cork. I walked through a public park called The Battery to get to a beach. In 1962, I sat reading Ulysses at White Point and looked across the bay to see imposing 18th century buildings. Haulbowline Island in Cork Harbour was a major British naval base and defence against Napoleon. Cork exported salted beef, pork and butter to the West Indies and fed the British navy. The unrivalled ability of Cork Harbour to shelter the biggest fleets assembled during the American War of Independence and, later, during the Napoleonic Wars was a major factor in the expansion of the provisions trade in Cork.

 

Collateral Damage

 

On the 96th anniversary of the Rising someone commented in the Irish Times: “This tragic and misguided terrorist action started off with the cold-blooded murder of an unarmed policeman. No amount of rationalization can transform that first murder into an act of heroism and the misleading euphemism of the War of Independence for the subsequent terrorist campaign is dishonest and a travesty of the reality of those years. The warped so-called principles embraced by the terrorists of those times continue to be adhered to by the likes of the Real IRA. “

 

By the time Pearse surrendered after six days, only 64 rebels had been killed. In the World War, 25,000 Irishmen died fighting as members of the British Army. After the Easter Rising, the British Army reported casualties of 116 dead, 368 wounded and nine missing. Sixteen policemen died, and 29 were wounded. Rebel and civilian casualties were 318 dead and 2,217 wounded. The Volunteers and ICA recorded 64 killed in action, but otherwise Irish casualties were not divided into rebels and civilians. All 16 police fatalities and 22 of the British soldiers killed were Irishmen. The majority of the casualties, both killed and wounded, were civilians. Details of the 30 children who were killed can be found here:

 

http://www.historyireland.com/20th-century-contemporary-history/children-of-the-revolution/

 

British and rebels shot civilians deliberately on occasion when they refused to obey orders such as to stop at checkpoints. There were at least two instances of British troops killing civilians out of revenge or frustration, at Portobello Barracks, where six were shot and North King Street, where 15 were killed. Most of the civilians killed were victims of indirect fire from artillery, heavy machine guns and incendiary shells. The British seem to have caused most non-combatant deaths. One Royal Irish Regiment officer recalled, “They regarded, not unreasonably, everyone they saw as an enemy, and fired at anything that moved”.

 

Anglophobia

 

One young Sri Lankan who commented on my Groundviews article confidently stated that all the Irish hated the English. Because of the close proximity of the two countries, because their histories are intertwined, because most Irish people have family living in England, the relationship is bound to be more complex than that. John Horgan noted that “the Irish mass audience for TV has never found it difficult to combine a deeply rooted and at times visceral republicanism with a deep fascination with the activities of the House of Windsor”. The residents of the Irish Republic are avid followers of Coronation Street and East Enders and readers of the Sun and the Daily Mirror.

 

Look at the backgrounds of some who have claimed to speak for the Irish to the extent that they thought they had the right to kill the Irish for their own good.

 

Rosamond Jacob visited England on many occasions and wrote contemptuously about everything from the landscape to the faces of people on the street. Desmond Coffey told his girlfriend Cesca Trench that the revolution was necessary so that it would be possible “to hate the English comfortably from a position in which they can’t look d-d superior and smile”. Mabel Fitzgerald wrote to her former employer, George Bernard Shaw that she was bringing up her son to speak Irish and to adopt “the sound traditional hatred of England and all her ways”. Shaw responded: “You must be a wicked devil to load a child’s innocent soul with old hatreds and rancours that Ireland is sick of”. He said she should be telling her son “that the English are far more oppressed than any folk he has ever seen in Ireland by the same forces that have oppressed Ireland in the past. Shaw scoffed at the fantasy of seeking “authenticity in rural life and hoping that the uncorrupted values of the Irish peasantry would rub off on them”. He warned Mabel that her son would probably rebel against her: “Nothing educates a man like the desire to free himself by proving that everything his parents say is wrong”.

 

Many of the most active Republicans were born outside Ireland. Tom Clarke was born in the Isle of Wight and spent his childhood in South Africa where his father was a British soldier.

 

James Connolly was born in Scotland and spent the first part of his life in Edinburgh. He served in the British Army.

 

Liam Mellows was born in Lancashire.

Mellows

Margaret Skinnider was a sniper and the only woman wounded in the action at Easter 1916. She was mentioned three times for bravery in the dispatches sent to the Dublin GPO. She was born in Coatbridge, Scotland.

Illuminations-Skinnider-M

 

Many of those involved in the Rising did indeed revel in hatred of the English and of the British Empire. Many of them hated the English because they were English themselves and Anglophobia was part of a romantic rebellion against their own privileged backgrounds, against families which had long been pillars of the British Empire.

 

Robert Erskine Childers, son of British Orientalist scholar Robert Caesar Childers, was born in Mayfair, London. He grew up steeped in the most irreconcilable sort of Unionism.  He was educated at Haileybury, the elite public school for future army officers and colonial administrators, whose distinguished alumni include prime minister Clement Attlee and the bard of Empire, Rudyard Kipling. Childers was quite well known in England after his success with a spy novel, The Riddle of the Sands, which showed the Royal Navy in a good light, Erskine was initially a steadfast believer in the British Empire and fought in the Boer War but later came to identify himself closely with the country of Ireland, albeit at that stage from the comfortable viewpoint of the Protestant Ascendancy.

Childers

Childers did some gun running for the rebels on his yacht the Asgard. He became a nationalist so intemperate and fanatically obsessed that his opposition to compromise is sometimes blamed for bringing about the Irish Civil War. He survived the Easter Rising because he was in London. Childers was later secretary-general of the Irish delegation that negotiated the Anglo-Irish treaty but was vehemently opposed to the final agreement. He fought on the losing side in the Civil War. The author Frank O’Connor was involved with Childers and wrote that he was ostracised by the anti-treaty forces and referred to as “That bloody Englishman”. Childers was executed by his former comrades in the Free State government. Churchill said of Childers: “No man has done more harm or done more genuine malice or endeavoured to bring a greater curse upon the common people of Ireland than this strange being, activated by a deadly and malignant hatred for the land of his birth.”

 

Childers shook the hand of every man in the firing squad and asked his 16-year-old son to seek out everyone who had signed his death warrant and to shake them by the hand. I met that son, Erskine Hamilton Childers, in 1974 when he was visiting Cobh as President of Ireland. He had also been born and educated in England and had a distinctive upper class English accent.

Countess Markievicz was a member of the Anglo-Irish Ascendancy. She was born Constance Georgine Gore-Booth in London. During the Rising, Lieutenant Markievicz supervised the setting-up of barricades and was in the middle of the fighting all around Stephen’s Green, wounding a British sniper. In prison, she was the only one of seventy women prisoners who was put into solitary confinement. She was sentenced to death, but General Maxwell commuted this to life in prison on “account of the prisoner’s sex.”

markievicz

Yeats’s muse, Maud Gonne, was a fervent Irish nationalist despite being born near Farnham in Surrey, England, the eldest daughter of Captain Thomas Gonne of the17th Lancers, whose own ancestors hailed from Caithness in Scotland.

Gonne

Cesca Chenevix Trench was born into an Anglo-Irish Protestant Unionist family and grew up in a vicarage in Kent. The family contributed much service to the British Empire and Anthony Chenevix-Trent was headmaster of Eton in the 1960s. Cesca changed her name to Sadhbh Trinseach.

Cesca

The Hon Albinia Lucy Brodrick came from an English Protestant aristocratic family which had been at the forefront of British rule in Ireland since the 17th century and were pillars of the British Empire worldwide. The family colonised the part of Ireland in which I lived. Albinia’s brother, St John Brodrick, 1st Earl of Midleton was, in the words of one biographer, “consistent in his low opinion of the Irish [and] he held imperialist views that warmly embraced much of the jingoism associated with social Darwinism”. Albinia initially shared these views but following regular visits to her father’s estate in County Cork, she began to educate herself about Ireland and developed an interest in the Gaelic Revival. She was a staunch supporter of the Rising and joined both Cumann na mBan and Sinn Féin. She changed her name to Gobnait Ní Bhruadair.

Lady_Albinia_Broderick-240x300

Percy Frederick Beazley at the age 23 in Bootle wrote in his diary: “Shall I be despised? Shall I live a poor weak puny life- I who have the strength and will and a fire within me which will not rest”. He fervently idealised Ireland as a result his childhood holidays. “I shall wake up the Gael, appeal to him, trust in him”. He changed his name to Piaras Béaslaí.

Portrait_of_Piaras_Béaslaí_1919

Roger Casement was born in Dublin but served the British Empire as a consul in its diplomatic service and received a knighthood. His father, Captain Roger Casement, served in the (The King’s Own) Regiment of Dragoons. The family lived in England in genteel poverty. Roger’s mother died when he was nine. They returned to Ireland to County Antrim to live near paternal relatives. When Casement was 13 years old his father died, having ended his days in Ballymena dependent on the charity of relatives.

 

https://pcolman.wordpress.com/2011/09/07/143/

 

Cathal Brugha (Charles Burgess) was born in Ireland but the family came from Yorkshire. Patrick Pearse’s father was born in Birmingham.

brugha

Michael Collins’s chief intelligence officer, W J Brennan-Whitmore, was born in Wexford but his name worked against him. Tom Clarke despised Brennan-Whitmore, saying “never trust a hyphenated Irishman”. He joined Sinn Fein in 1910, was active in the Irish Volunteers in North Wexford and fought at North Earl Street in the 1916 Rising. He has been written out of Irish history possibly because he contributed to several ultra nationalist anti-Semitic journals. He was a prolific correspondent writing regular diatribes against the European Union in the Irish Catholic press.

Brennan-Whitmore

The Provisional IRA leader in the 1970s, Sean Mac Stíofáin (who was baptized John Stephenson in Leytonstone, England, as a Catholic, despite the fact that neither of his parents was Catholic). His Irish was spoken with a Cockney accent. The leader of the Official IRA, Cathal Goulding, was particularly scathing about “that English Irishman”. “Sean’s problem is that he spends all his time going around trying to prove to everybody that he’s as Irish as they are, and in the IRA he had to show that he was more violent than the rest. “

 

A Motley Crew

The British reaction to the Rising was extreme and incompetent and made martyrs of those who had previously been regarded as clowns. As WB Yeats wrote in his poem “Easter 1916”:

 

Being certain that they and I
But lived where motley is worn

 

Yeats and his friends had mocked the rebels but the Rising and the British reaction to it changed everything. Yeats had particular reason to loathe one of those executed, John MacBride  – “a drunken, vainglorious lout” – who had married and mistreated the poet’s muse Maude Gonne.  A “terrible beauty” was “born” during Holy Week, which marks the occasion of Christ’s sacrifice. The Easter Rising is both crucifixion and resurrection.

 

We know their dream; enough
To know they dreamed and are dead;
And what if excess of love
Bewildered them till they died?
I write it out in a verse –
MacDonagh and MacBride
And Connolly and Pearse
Now and in time to be,
Wherever green is worn,
Are changed, changed utterly:
A terrible beauty is born.

A middle class background is often glossed over. Sighle Humphreys and her O’Rahilly cousins went to exclusive private schools, lived in huge houses with servants and fleets of cars. The Plunketts moved between a series of large houses with many servants and were wealthy from rental income. MacSwiney’s wife Muriel was a Murphy and wealthy from the family’s brewing of the nectar that is Murphy’s stout.

 

Many of the revolutionaries came, like Bulmer Hobson and Ernest Blythe, from wealthy Ulster unionist families. The Gifford sisters came from a strict unionist background from Dublin’s upper middle class. Grace  married Joseph Plunkett,  Muriel married Thomas MacDonagh. Both men were executed for their part in the Rising. Kevin O’Shiel and Eimar O’Duffy were brought up in wealthy Catholic homes and were radicalised at exclusive boarding schools in England as were Mary MacSwiney, Maire Comerford and Muriel Murphy. These people reacted against their privileged backgrounds and seized on advanced nationalism and Irish-Ireland values as Roy Foster puts it, “part of general rebellion, partly fuelled by a sense of guilt and compensation”.

bulmer hobson

Bulmer Hobson

Many of those involved in the Easter Rising had advanced views. People ran away together to found communist communes in Donegal. The lesbianism of many key figures went unconcealed. Roger Casement was a homosexual as was Eoin O’Duffy, who went on to lead the fascist Blueshirts. Rosamond Jacob (Róisín Nic Sheamuis)   was an enthusiast for Freud’s writing. Although many of these middle class revolutionaries were bent on self-transformation, the Irish revolution moved from artistic, social and sexual experimentation to repressive conservatism.

 

Theatre of War

 

The Rising had been called a revolution of poets but playwrights and actors were more prominent. Even James Connolly had written plays about the 1867 Fenian Rising for the drama group of the Irish Citizen Army. The theatre was an influence on developing nationalism. Martin Esslin wrote that the theatre is where a nation “thinks in front of itself”. Yeats stated that in the theatre the mob becomes the people”. The Abbey Theatre with Yeats and Lady Gregory put on plays about Ireland’s mythical past and allegorical plays which carried a contemporary message about English domination corrupting Ireland. Arthur Griffith was put off by Lady Gregory’s Ascendancy hauteur (her husband was Governor of Ceylon) but recognised that these plays chimed with Sinn Fein’s call for psychological as well as political autonomy. Roy Foster describes the Abbey Theatre as the “Established Church” with networks of overlapping little theatre companies making up “dissident congregations”. One of these groups was the Theatre of Ireland – its best playwright was Padraic Colum. Patrick Pearse’s brother Willie started the Leinster Stage Society. Their productions did not impress the critic from the Irish Times. He noted that the plays tended to concern “our old friends the fairies, who seem to have fallen on evil days since the introduction of railway trains”. Foster describes the atmosphere of the theatrical world of Dublin as “incestuous and mutually critical”.

 

More than one commentator has noted that the Easter Rising seemed choreographed as if theatre had taken to the streets. When the insurrection broke out several people mistook it for street theatre. Constance Markievicz was asked by passers-by at Liberty Hall if she was rehearsing a play for children.

 

Did the Revolution Improve Social Justice?

 

Professor Kennedy does not deny that Ireland suffered injustice. “It would be an act of denial… to fail to acknowledge that Irish history is replete with instances of persecution, of evictions, of famines. These form part of a European historical experience that was, time out of mind, brutal, bloody and oppressive. One does not have to go all the way with Hobbes to conclude: the past is not a pleasant place”.

 

However, he sees the ever-present danger of keeping historical resentments alive. “The library of past and present wrongs, including those of an economic nature, were articulated in a continuous present tense that seemed to give historical depth and legitimacy to newly-minted notions of nationalism”.

 

There were undoubtedly social injustices in the Ireland of 1916 (as there were in England). Horace Plunkett of the Cooperative movement produced statistics to show the extent of urban poverty. The death rate for Ireland in 1917 was 16.8 per 1,000 of the population compared to 14.4 for England and Wales. In Ireland there were 2.2 deaths per 1,000 from TB; in England and Wales it was 1.62.Todd Andrews, veteran Irish republican born in 1901, wrote in his autobiography Dublin Made Me about the bleak existence of those at the “bottom of the heap”. “Even those who had regular work were seldom above the poverty line and very many were below it…when I was child, every mother of young children lived in constant dread and sometimes real terror of sickness”.

 

I remember when Cork was dirt poor. Ancient black-shawled women, like one might see in Greece, Sicily or Portugal, moved like shadows in the warrens of alleyways that climbed the steep streets. Beggars sat on St Patrick’s Bridge. However, this was long after the Imperial oppressor had been ejected.

 

Apart from those around James Connolly, not many of those who fomented the 1916 Rising were much concerned about social conditions. The writings of Pearse are concerned with a more spiritual Ireland. Likewise, Standish O’Grady used the legendary figure of Cuchulainn “to galvanise the weakened generations of Ireland into an awareness of their heroic masculinity”.

My father, Jeremiah O’Leary, was still in the womb of Hannah Noonan O’Leary when the rebels took over the GPO. He was born on 29 June 1916, two months after the Rising. Economic circumstances forced him to go to England to find work when he was  in his twenties. His younger brother joined him. My father joined the British Army when the Second World War broke out. Independence precipitated a massive flight of people from Ireland. In the 1950s, 450,000 Irish people emigrated to England alone. The Irish-born population there peaked at over 700,000 in 1971.

 

Pensions Fit for Heroes?

 

In his book A Nation not a Rabble Diarmaid Ferriter has unearthed some interesting material from what does not seem an exciting source – MSPC (Military Service Pensions Collection). “The archive reveals so much about the revolution’s afterlife”. Ferriter notes that there is a huge gulf between the numbers of applications and awards made. Those affected by the events of Easter Week were in drastic financial circumstances and “it is clear that civil war politics intruded in some of the decisions that were made”. One cannot but suspect that simple bureaucratic bloody-mindedness and parsimonious penny-pinching were behind the obstructive behavior of the assessors.   Even James Connolly’s family and Joseph Plunkett’s widow were subjected to delays and humiliations.

 

There was no doubt about the bravery of Margaret Skinnider or of the seriousness of her wounds. She was wounded while she was in command of a squad of five men trying to cut British lines in Harcourt Street. She suffered a bullet wound near the spine and another in her right arm where a bullet had ploughed through the flesh upwards and had blown away the flesh connecting the arm and shoulder. None of this mattered to the Board which adjudicated that Skinnider was ineligible simply because she was a woman. Her wound was not a wound because she was a woman. “It would be illogical… to include female sex under ‘wounded members’…Section 3, which applies to this case, uses the words ‘any person’ as referable only to the male sex…The definition of ‘wound’ in Section16 only contemplates the masculine gender”. Skinnider was informed that her claim was not admissible because the Army Pensions Act “is only applicable to soldiers as generally understood in the masculine sense”. She appealed but had to wait 13 years before she got a wound pension.

 

William Maher’s file covers twenty years of frustration and no pension at the end of it. Ferriter comments: “The reason for the department’s stalling was an obvious desire to prevent payment of money legitimately due to pensioners”. The Army Finance Officer was given a definite steer which Ferriter interprets as “a cynical move that sought to make savings from the hoped-for ignorance of those affected, and the probability that many of them would not have the means to pursue legal action”.

Post-Revolution

 

Kevin O’Higgins asserted in the Dáil in March 1923: “We were the most conservative-minded revolutionaries that ever put through a successful revolution”. De Valera wrote to Mary MacSwiney: “Every instinct of mine would indicate that I was meant to be a dyed-in-the-wool Tory, or even a bishop, rather than the leader of a revolution”. John Banville described de Valera’s Ireland as “a demilitarized totalitarian state in which the lives of its citizens were to be controlled not by a system of coercive force and secret policing but by a kind of applied spiritual paralysis maintained by an unofficial federation between, the Catholic clergy, the judiciary, the civil service and politicians”.

 

Countess Markievicz boldly stated “the Catholic church is one of the greatest influences for evil in the world” and found it “incomprehensible how any sane person of any intelligence could be a Catholic”. In spite of this, her revolution established a state which was dominated by the regressive and reactionary ideas of the Irish Catholic church. The economy was ruined and the state even begrudged paying pensions to those who were wounded in the fight for freedom. Some met a worse fate and were executed by former comrades. The material questions around which republicans had organised, including trade union militancy, land seizures and the establishment of soviets, became embarrassing for the national leadership. As historian Tom Garvin put it: “whenever social protest began seriously to threaten the interest of men of substance, republicanism ostentatiously dissociated itself from agitation”.

 

Diarmaid Ferriter wrote: “The revolution did ‘change the relationship between one class of Irishman and another’, not through the creation of a new socialist regime, but through the existence of a hierarchy of benefit”. He quotes Francis Stuart, “we fought to stop Ireland falling into the hands of publicans and shopkeepers”. That seems to be  a fail.

 

Declan Kiberd suggested that the work of Samuel Beckett reflected the failure of the revolution; its rhetoric had been merely aspirational without a grand inclusive programme for Irish development. Beckett saw Irish society as pastiche with no overall purpose and responded by putting futility and despair on stage for people to laugh at.

 

The Rising Today

 

The Rising failed and was followed by a war of independence and a bitter civil war. Although de Valera fought against the treaty partly because of partition, anyone fighting for a united Ireland during De Valera’s long reign was likely to be interned or executed. A republic was not declared until 1949. Ireland is still divided. One might ask whether the violence and suffering of the war of independence and the civil war were worth it.

 

The Republic of Ireland had a general election on February 26 2016 in which the two parties which developed out of the civil war reached a stalemate and Sinn Fein increased its seats. Fianna Fáil (Soldiers of Destiny) was the anti-treaty party of De Valera.  Fine  Gael  was  the  pro-treaty party  of  Cosgrave,  Collins  and  the  Free  State  government.  De  Valera  fought  against  the  treaty because  it  left  Ireland  divided,  part  of  the  Commonwealth  and  owing  allegiance  to  the  Crown. Ireland is still divided and its freedom of action is restricted by the European Central Bank.

 

As I write, (24 April 2016, one hundred years to the day after the Easter Rising) the Republic of Ireland is without a government.

 

 

Martyring Innocents

 

Someone commented on my Groundviews article: “The IRA and the LTTE had to make the best of whatever resources they had. People, be they majorities or minorities will rise up when they can no longer put up with the oppression that they have to face. The French Revolution, Russian Revolution and the Cuban Revolution were inevitable due to the oppression that people had to face.”

 

The same commenter wrote about “the struggle for freedom – to preserve one’s culture at any cost… There is such a thing as a ‘national consciousness’ in which the abuses of the past are not forgotten but remain vibrant and alive in the form of a collective memory. It is to this category that the ‘martyrs’ belong. They are not remembered for going on hunger strikes or surrendering at the very end – which your article makes a mockery of – but for the stand they take against injustice. Many of them are revolutionaries. None are afraid to die, which is where the hero-worship comes into play. Whether or not you agree with their cause is irrelevant; the mark that they leave on the collective consciousness of a people or nation is indelible.”

 

He continued: “there are many who are willing to live on their knees, but then there are the few who would rather die on their feet then live on their knees be it for a united Ireland or for a separate state called Tamil Eelam…don’t forget that William Wallace or Prabhakaran did not wake up one fine day and decide that they must fight the British or the Sinhala armed forces. It was the many years of oppression that their people had to undergo which made them take up arms against their oppressors.”

 

We need to unpack lethal clichés like these. Where do you draw the line between national consciousness and delusional, dangerous myth-making? The commenter’s knowledge about William Wallace seems to rely solely on Mel Gibson’s film Braveheart which had no foundation in historical fact. Print the legend!

 

Is it a good thing to keep alive the abuses of the past in order to continue the bloodshed? Ernest Renan wrote that nationhood requires forgetting many things. He cited the massacre of Huguenots on St Bartholomew’s Day as a symbol of the kind of thing France needed to forget in order to be a nation.

 

The Easter Rising of 1916 was not a simple case of a minority being oppressed by a majority. The rebels were ethnically and religiously part of the majority population. The enemy was the imperial power which had colonised Ireland for 800 years. The rebels were a minority in that they had no popular support. I am asking if it was legitimate for them to take it upon themselves to opt for violence in the name of the Irish people as a whole when the Irish people as a whole took no interest in the matter. This happened 100 years ago but has resonance today because a small band of people are still engaged in a bombing campaign with no mandate from the Irish people for a cause that hardly anyone cares about. Innocent people will continue to be killed.

 

Seamus Heaney wrote:

 

History says, Don’t hope

On this side of the grave.

But then, once in a lifetime

The longed-for tidal wave

Of justice can rise up,

And hope and history rhyme.

 

So hope for a great sea-change

On the far side of revenge.

Believe that a further shore

Is reachable from here.

 

Seamus Heaney The Cure at Troy

 

Enough of martyrs. Enough of revenge. Let us hope a further shore is reachable, in Sri Lanka and Ireland.

 

 

I consulted the following books for this essay.

 

The Big Fellow                                                            Frank O’Connor                       1937

Michael Collins                                               Rex Taylor                               1958

The Black and Tans                                         Richard Bennett                      1959

The Easter Rebellion                                       Max Caulfield                                     1963

Ireland’s Civil War                                          Calton Younger                       1968

The Secret Army                                             J Bowyer Bell                          1970

Roger Casement                                             Brian Inglis                              1973

Patrick Pearse: The Triumph of Failure          Ruth Dudley Edwards              1977

Modern Ireland 1600-1972                            RF Foster                                 1988

Paddy and Mr Punch                                       RF Foster                                 1993

The Transformation of Ireland 1900-2000     Diarmaid Ferriter                   2004

Easter 1916: The Irish Rebellion                     Charles Townshend                 2005

Terror in Ireland 1916-1923                           David Fitzpatrick (Ed)              2012

Rebels: Voices from the Easter Rising                        Fearghal McGarry                  2012

Myth and the Irish State                                 John Regan                              2013

The Seven                                                        Ruth Dudley Edwards              2016

Unhappy the Land                                           Liam Kennedy                         2016

A Nation and not a Rabble                              Diarmaid Ferriter                   2016

Churchill and Ireland                                      Paul Bew                                 2016

Vivid Faces                                                      RF Foster                                 2016

James Connolly                                               Sean O’Callaghan                   2016

 

Easter 1916 Part Three

 

This article appeared in Ceylon Today on Thursday April 7 2016

 

Colman's Column3

Martyrdom and Separatism

Four years ago, I posted an article on Groundviews in which I explored the theme of martyrdom in the militant separatism of Irish rebels at the beginning of the 20th century and of the LTTE from the 1970s. I posted the article again on Facebook recently to mark the centenary of the Easter Rising in Dublin in 1916. One commenter on Facebook said that she could not see the point of the article. I told her that it had been addressed to a Sri Lankan audience and was warning of the dangers of Sri Lankan Tamils elevating Prabhakaran to the status of a martyr for the cause of Tami nationalism. She responded that my article was “intellectually flawed” because it did not deal with the “800 years of oppression” that preceded the 1916 Rising.

She presumed to know that her long-dead Irish grandfather would take pity on me for my lack of respect for those who “Fought against subjugation of brutal British rule for centuries”. Professor Liam Kennedy has coined an acronym to cover this kind of thinking – MOPE (Most Oppressed People Ever). I will deal in a separate article with MOPE in relation to the Diasporas of the Irish and of Sri Lankan Tamils.

Imperial Oppression

How oppressed was Ireland in 1916? The leader of the Home Rule party in the Westminster parliament, John Redmond, in a speech of 1915, claimed that by 1900 the struggle over land was effectively won. Many historians since have claimed  conditions were improving in Ireland by 1916. The writer Sean O’Faolain, who had made bombs for the revolution, later wrote that by 1916, the historical grievances justifying armed violence, had become a “purely emotional impulse”.

An economist of today, David McWilliams, wrote recently, “sometimes we get dewy-eyed about the reality of the Irish state”. McWilliams claims that in 1913, Ireland was one of the richest countries in Europe, with income per head matching that of Sweden, Norway and Finland. 75 years after the Rising, Irish income per head was half the income of the Scandinavians. McWilliams asserts: “The Empire project enriched all of Britain and Ireland. In the later part of the 19th century both Irish and English tradesmen got richer together”. During the Famine, Irish carpenters and fitters earned about 90% of what their English counterparts did. In the decades leading up to 1913, both English and Irish tradesmen saw rapid increases in their wages. Wages of unskilled Irish workers and farm labourers rose rapidly after the Famine. The various Land Acts from 1870 to 1909 began the mass transfer of land from the Anglo-Irish aristocracy to the local farmers. The Irish stock market doubled in the late Victorian era. Large-scale sanitation and infrastructural projects were undertaken such as bringing clean water to Dublin from Roundwood Reservoir.

Although it was a hotbed of rebel activity, Cork did well out of the British Empire. Haulbowline Island in Cork Harbour was a major British naval base and defence against Napoleon. Cork exported salted beef, pork and butter to the West Indies and fed the British navy. The unrivalled ability of Cork Harbour to shelter the biggest fleets assembled during the American War of Independence and, later, during the Napoleonic Wars was a major factor in the expansion of the provisions trade in Cork.

Did the Revolution Improve Social Justice?

There were undoubtedly social injustices in the Ireland of 1916. Horace Plunkett of the Cooperative movement produced statistics to show the extent of urban poverty. The death rate for Ireland in 1917 was 16.8 per 1,000 of the population compared to 14.4 for England and Wales. In Ireland there were 2.2 deaths per 1,000 from TB; in England and Wales it was 1.62.Todd Andrews, veteran Irish republican born in 1901, wrote in his autobiography Dublin Made Me about the bleak existence of those at the “bottom of the heap”. “Even those who had regular work were seldom above the poverty line and very many were below it…when I was child, every mother of young children lived in constant dread and sometimes real terror of sickness”.

Mabel Fitzgerald wrote to her former employer, George Bernard Shaw, that she was bringing up her son to speak Irish and to adopt “the sound traditional hatred of England and all her ways”. Shaw responded: “You must be a wicked devil to load a child’s innocent soul with old hatreds and rancours that Ireland is sick of”. He said she should be telling her son “that the English are far more oppressed than any folk he has ever seen in Ireland by the same forces that have oppressed Ireland in the past”.

I remember when Cork was dirt poor. Ancient black-shawled women, like one might see in Greece, Sicily or Portugal, moved like shadows in the warrens of alleyways that climbed the steep streets. Beggars sat on St Patrick’s Bridge. However, this was long after the Imperial oppressor had been ejected.

Apart from those around James Connolly, not many of those who fomented the 1916 Rising were much concerned about social conditions. The writings of Pearse are concerned with a more spiritual Ireland. Likewise, Standish O’Grady used the legendary figure of Cuchulainn “to galvanise the weakened generations of Ireland into an awareness of their heroic masculinity”.

My father, Jeremiah O’Leary, was still in the womb of Hannah Noonan O’Leary when the rebels took over the GPO. He was born on 29 June 1916, two months after the Rising (because Easter is a movable feast, the actual date of the Rising was April 24). Economic circumstances forced him to go to England to find work when in his twenties. His younger brother joined him. My father joined the British Army when the Second World War broke out. Independence precipitated a massive flight of people from Ireland. In the 1950s, 450,000 Irish people emigrated to England alone. The Irish-born population there peaked at over 700,000 in 1971.

A Motley Crew

Many of those involved in the Easter Rising had advanced views. People ran away together to found communist communes in Donegal. The lesbianism of many key figures went unconcealed. Roger Casement was a homosexual as was Eoin O’Duffy, who went on to lead the fascist Blueshirts. Rosamond Jacobs was an enthusiast for Freud’s writing. Some were strongly Anglophobe even though many were from English stock. They were rebelling against their own heritage as much as social conditions or imperialism. Although many of these middle class revolutionaries were bent on self-transformation, the Irish revolution moved from artistic, social and sexual experimentation to repressive conservatism.

Post-Revolution

 

Kevin O’Higgins asserted in the Dáil in March 1923: “We were the most conservative-minded revolutionaries that ever put through a successful revolution”. De Valera wrote to Mary MacSwiney: “Every instinct of mine would indicate that I was meant to be a dyed-in-the-wool Tory, or even a bishop, rather than the leader of a revolution”.

 

Countess Markievicz boldly stated “the Catholic church is one of the greatest influences for evil in the world” and found it “incomprehensible how any sane person of any intelligence could be a Catholic”. In spite of this, her revolution established a state which was dominated by the regressive and reactionary ideas of the Irish Catholic church. The economy was ruined and the state even begrudged paying pensions to those who were wounded in the fight  for freedom. Some met a worse fate and were executed by former comrades. The material questions around which republicans had organised, including trade union militancy, land seizures and the establishment of soviets, became embarrassing for the national leadership. As historian Tom Garvin put it: “whenever social protest began seriously to threaten the interest of men of substance, republicanism ostentatiously dissociated itself from agitation”.

 

Next week – more about MOPE in Ireland and Sri Lanka

 

 

 

 

Padma Rao’s Sri Lanka

This article appeared in Ceylon Today on Monday February 29 2016.

 

 

Colman's Column3

 

Rao cover

 

 

One particular passage in Padma Rao’s excellent book, Sri Lanka-The New Country, brought tears to these rheumy old eyes. It concerns her Sinhalese driver Udayanga and a Tamil waiter whom she calls Murugan. She first recounts Udayanga’s story. “Throughout the trip, he had displayed none of the rough chauvinism that many commentators outside Sri Lanka insist that the Sinhalese wear on their sleeve vis-à-vis their fellow Tamil citizens”. He was a Buddhist from Balangoda. From an early age he had wanted to join the army and he tried to enlist after the LTTE assassinated President Premadasa. Despite his parents’ best efforts to obstruct him, he was eventually accepted and after some hard training joined the Special Force. During the war he met many LTTE child soldiers. He said that Prabhakaran had no humanity. “Instead of giving them a pencil he would give them a gun”.

 

Murugan was a tall, lanky young man working at a hotel in Mannar. He shyly asked this Indian author “Is Prabhakaran in India?” Murugan had been an LTTE cadre, forced by guns held to his parents’ heads to enlist and he was afraid that the LTTE leader would return. She told him to get on with his life now that there was peace.

 

 

She saw Udayanga and Murugan playing carom in the courtyard with “a lot of boyish guffawing”. When the time came to leave the hotel, Udayanga walked towards Murugan and they engaged in stiff handshake, then some backslaps, finally a quick rough hug. “This is the future, these children of Sri Lanka. These boys, this embrace. This is Sri Lanka, the new country.”

 

At the beginning of the book she gives a brief run-through on Sri Lankan history and mentions the island’s geo-strategic relevance at the crossroad of shipping lanes and writes that it “expectedly remains a focal point not only for the United Nations, international NGOs and aid agencies but also the international media. She notes that members of the Tamil diaspora are still trying to fund Tamil separatism “despite the fact that millions of fatigued Sri Lankan Tamils who did not flee, like the diaspora itself, but stayed back and bore the brunt of the terrible war, want no more talk of separatism”. She notes that foreign media may not always help these fatigued people to achieve their modest desires. “What news reporters see and experience on the ground often differs from what editors at the headquarters of their publications expect or want them to produce”.

 

She contrasts the bleakness of the north when she visited during the cease fire of 2002 with the north as it is today. “From Vavuniya onwards we had not seen a single bus, truck or even a cycle anywhere. We saw no children playing, no women hanging out washing, no men smoking under a tree. Up to here we had seen and heard nothing, except cicadas and the sound of our own car”. At Killinochchi “there was no electricity. There were a few people selling a few utility items like candles, matchboxes and solitary, stray vegetables on small plastic sheets on what must have once been a pavement”.

 

On a previous visit she had encountered a group of two dozen people squatting in a circle, tears streaming down their faces. Each person was holding a picture of a boy or a girl. They had heard that foreigners were in the Wanni and wanted to tell about their missing children. When warned that the LTTE might punish them for what they were doing, one man replied “what have we got to live for anyway?” That man later contacted the author to say the LTTE had told him that his son had been killed in fighting near Elephant Pass. He was the proud owner of a certificate of martyrdom signed by Prabhakaran.

 

When she visits Jaffna just before the Northern Provincial Council elections, the author wants to go to villages to talk to “ordinary” people. She is able to do this as the aide accompanying her makes himself scarce. Everyone she talks to praises the Army. One man said: “The LTTE was only involved in violence, absolutely nothing else. Our life in the Wanni was miserable. They kept taking our children away. There was no food, no power, absolutely nothing in our lives except blood. Blood, blood…”

 

Ms Rao notices vast improvement in the Eastern province as well as in the north. “Critics often say that building roads and setting up shops is not development. Try looking at it from the point of view of those who have lived in a place like Batticaloa for thirty years”. She saw many groves of coconut trees. Gone were the charred and barren fields of decades and most of the tents housing fleeing populations. The last of the landmines were being cleared. Mangroves are being restored to help local fishermen.

 

Former Tiger propaganda chief Daya Master told the author, “How many countries in the world would have emerged from such a long war and rebuilt within four years even half of what has been achieved here?” The author reminded him of the strictures from the international community. “Who is this international community, madam? … What is their purpose and role in a small country so far away? They are going over the top and making far too much noise. Why don’t they restrict themselves to doing some developmental work here… and leave our political future to us and our elected governments?”

 

“Why is it that you people focus only and entirely on the Sri Lankan army, and not on the brutality of the LTTE? I know it intimately. I have witnessed it for decades and indeed was forced to be part of it. Please tell them in your reports to forget the past and concentrate on the future. For us in this country that is the bottom line!”

 

The author comments: “The condemnation of violations by the LTTE is there – in the fine print – in all recent UN resolutions against Colombo. But it is never the same fanfare of publicity and vigour as is the key demand for condemning Rajapaksa and insisting on an international inquiry.”

 

Although Ms Rao is a foreigner, there is nothing of the dilettante parachute journalist about her. She has been visiting and writing about Sri Lanka for two and half decades. For fourteen years, she was the South Asia bureau chief of the Hamburg-based Der Spiegel. She has interviewed everybody who is anybody – Mahinda Rajapaksa (she was the first foreign journalist interview him when he was first sworn in as president and the first print reporter to interview him after the end of the war), Maithripala Sirisena, Ranil Wickremasinghe, Chandrika Kumaratunga (who typically kept her waiting for 14 hours), Prabhakaran (who also kept her waiting), Karuna, Douglas Devananda, CV Wigneswaran, MA Sumanthiran, R Sampanthan, GL Peiris, Erik Solheim, Jon Hanssen-Bauer, General Sarath Fonseka, Major General Udaya Perera (“write what you like. But have a dosa.”), Major General Hathurasinghe,Lakshman Kadirgamar (“an inspiration and one of the few people who left me tongue-tied as a reporter”), Daya Master, Jehan Perera, KP, Dilhan Fernando, Hiran Cooray, junior members of all branches of the state’s armed forces, former male and female LTTE cadres, as well as numerous ordinary citizens of all ethnicities. She travelled far and wide island-wide and visited peripheral islands.

 

 

Throughout the book she reminds us that she is paying for travel and accommodation herself. She also stresses that she encountered no interference from the government or the army.

Despite her broad and deep knowledge of Sri Lanka, Padma Rao approaches her task with humility. “This book is neither meant as unsolicited advice, nor as admonishment, nor critique of either Tamil or Sinhalese Sri Lankans”. She humbly apologises in advance for any errors.

 

Sri Lanka: The New Country by Padma Rao Sundarji was first published on February 15 2015 by Harper-Collins, India. It is now available on Kindle.

Hate Speech and Free Speech

This article appeared on page 7 of Ceylon Today on Tuesday April 28 2015.

 Colman's Column3

I’m of the opinion that we fought too hard for freedom of speech to have a wrong ‘un like this define the terms of it – one day you’re censoring people who offend you, the next you are being censored by people you offend – it’s a slippery slope. Julie Burchill on calls to ‘silence’ Katie Hopkins.

 

Hate Speech Law for Sri Lanka

Cabinet Spokesman Rajitha Senaratne announced that the government plans to revise the Penal Code to make hate speech a crime a crime punishable by a two -year prison term. The LLRC (Lessons Learnt and Reconciliation Commission) had asserted that hate speech had exacerbated ethnic and religious tensions in Sri Lanka.

Rwanda Example

Kigali, capital of Rwanda is the safest city in Africa today. Twenty years after the genocide in which 800,000 people were slaughtered, Rwanda has transformed into a peaceful and prosperous nation.

In Rwanda in June 1983, a new radio station called RTLMC (Radio-Television Libre des Mille Collines) began broadcasting. Drunken presenters found a large receptive audience of resentful thugs. David Yanagizawa-Drott, a Harvard political scientist, estimates that nine percent of the deaths in the genocide, forty-five thousand Tutsis, can be attributed to incitement by Radio RTLM.

Today, journalists criticising the Rwanda government can be prosecuted for defamation. The law prohibits political parties from appealing to group identity, and public statements promoting “divisionism” are forbidden. President Kagame argued that some Westerners define “human rights” too narrowly, defending rights of personal expression while underestimating the importance of stability.

Sri Lankans Hating on Facebook

According to a report by the CPA (Centre for Policy Alternatives), hate speech is a particular problem on the internet and a particular problem in Sri Lanka. The CPA report says that out of a population of 21 million, there are more than 2.3 million users of social media, the majority of them male. Social media provide ”low risk, low cost and high impact online spaces to spread hate, harm and hurt against specific communities, individuals or ideas”.

In Plato’s Republic, there is the tale of a shepherd named Gyges who finds a ring that makes him invisible. He has sex with a queen, kills her king, and takes his throne. The impunity of invisibility is corrupting. Physical invisibility only occurs in fiction but the internet has granted us the license of anonymity and trolls operate under a cloak of invisibility to behave in a way they would not contemplate if they were visible in the real world. They are unaccountable- as Kathryn Schultz puts it:  “like gods and despots, beyond the reach of custom, obligation, and law.”

The CPA report only studies Facebook. One could argue that the CPA’s own website, Groundviews, and its rival Colombo Telegraph, also provide space “to spread hate, harm and hurt against specific communities, individuals or ideas”.

The Offensive Katie Hopkins

Most Sri Lankans will be fortunate in that they have never heard of, or, even luckier, never heard, Katie Hopkins. Masochists among you might wish to look at YouTube to get a flavour. Hopkins first appeared on UK television as a contestant on the reality television programme The Apprentice in 2007. She now writes a column for British “newspaper” the Sun.  She describes herself as a “conduit for truth”. Critics accuse her of expressing controversial opinions to make money.

On 17 April 2015, Hopkins wrote that migrants were “cockroaches”. This appeared in the same week that 400 migrants drowned in the Mediterranean and more than 10,000 were rescued.

An online petition to ban Hopkins from television accumulated over 75,000 signatures. By 21 April, a petition calling on the Sun to sack Hopkins attracted 250,000 signatures.

I note that the CPA report was based solely on research done into Facebook. There has been a lot of noise on Facebook about Hopkins. Julie Burchill is a celebrated polemicist and quite practised at giving offence (and taking it without flinching). Burchill detests Hopkins, her views and unprofessional mode of expressing them. However, she would not want Hopkins to be silenced. “I’m of the opinion that we fought too hard for freedom of speech to have a wrong ‘un like this define the terms of it – one day you’re censoring people who offend you, the next you are being censored by people you offend – it’s a slippery slope”.

No Right not to Be Offended

 

Josie Appleton, a free-speech campaigner, argues that: “Hate speech regulation curtails the moment of ideological conflict, when no crime has been committed. In this, the state appears to be defending the victim. But it is actually defending itself, as the mediator and moderator of public debate, and the judge of what is and is not acceptable.” She describes many frivolous and harmful prosecutions in the UK. We must have the right to offend. No one has the right to be protected from being offended.

 

I am offended when Colombo Telegraph allows someone to call me “a paedophile tourist“.  However, I am inclined to think that the person saying that is just an inadequate boy who feels tough like Gyges hiding behind a pseudonym. I wonder if he would say that to my face. My shoulders are broad and I would not like Uvindu Kurukulusuriya to go to jail for that kind of infantile nonsense.

 

Who Decides?

British journalist Paul Harris offended Anton Balasingham and was punished by being deported from Sri Lanka. Harris gives his own account in his book Delightfully Imperfect published by Vijitha Yapa. Harris wrote in the London Daily Telegraph about flaws in the peace process and called Karuna a “bad egg” and Thamil Chelvan a “rotter”. He called Prabhakaran “Chief Genial Fatty”. It was this irreverent stuff as much as accounts of child conscription and fascist rallies that angered the LTTE. Harris recalls meeting the current prime minister at a Galidari function when Ranil pointedly refused to shake his hand.  The newspaper Nawa Pereliya said that “international arms dealers” were paying Harris’s accommodation bills. That same Rajitha Senaratne who announced the new hate speech law owned Nawa Pereliya. Can we trust people like this to be the mediators and moderators of public debate?

For and Against

 

In his 2007 book, Freedom for the Thought That We Hate: a Biography of the First Amendment, Antony Lewis warns the reader against the potential for governments to suppress freedom of speech in times of fear. Jeremy Waldron, professor of social and political theory at Oxford University, was critical of Lewis’s stance on hate speech. Waldron argues the need for a public climate of mutual respect and tolerance. Waldron believes that it is sometimes necessary to use the law to curtail freedom of speech if speech infringes on the freedom of another.

 

What to Do?

 

Sanjana Hattotuwa writes: “Civility, tolerance and respect for diversity are as hard to find online as they are in Sri Lanka’s mainstream party political framework even post-war.” Incivility, intolerance and venomous hatred are easy to find on Groundviews and Colombo Telegraph.  The comment threads are choked with pseudonymous hate-mongers.  Hattotuwa writes: “It would be a tragedy if the country’s only remaining spaces to ideate, critical (sic) reflect and robustly debate – which are online – are taken over by hate-mongers, to the extent they are allowed to do so in the real world”.

 

Do Groundviews and Colombo Telegraph create the “climate of mutual respect and tolerance” that Waldron desires? Rather than hypocritically neglecting to put its own house in order, CPA could avoid incitement to racial hatred. I recall that, on July 19 2013, during the halal controversy, Groundviews (in an article by no named author)  tried to make something out of a non-issue relating to the brand name on a packet of dates. This could have exacerbated  tensions.

 

Without resorting to law, most publications and websites can use their editorial powers to reduce hatred.  Groundviews tells potential contributors: “Comments containing hate speech, obscenity, and personal attacks will not be approved. Comments that seek to inflame tensions on the ground, or are of a defamatory nature, will not be approved, or will be taken off the website as soon as possible.” It is not self-censorship to enforce your own sensible rules.

 

 

 

 

 

 

 

Choosing Martyrdom?

This article appeared in The Nation on Sunday March 252012

Two months before my father’s birth, Irish rebels fought the British Empire. My father encouraged my interest in Irish history and told me about “800 years of British oppression” and the genocide caused by Cromwell and later by the free trade dogma that allowed the 1845 famine to be so lethal.

In my callow youth I wondered whether, had I lived in Ireland in the 1920s, I would have been out there fighting the British. However, even reading, when I was a child, mainstream history and popular biographies about the Easter Rising, I realised that the Easter rebels had no popular support. The interpretation of this used to be that the general populace was feckless and needed waking up by the sacrifice of these brave men. Look at the shiftless Dublin jackeens in Sean O’Casey’s plays.

Pearse and his colleagues believed they were entitled, although they were but a small, unelected group of conspirators in a democratic country, to stage a revolution in 1916 in which innocent people were killed.

On St Patrick’s Day, I posted an article on Groundviews examining the idea of rebellion and martyrdom. I was prompted to write the article by disturbing comments on Colombo Telegraph by one ‘Thanga’ glorifying Prabhakaran: “Prabhakaran is the only leader whose birthday is celebrated right around the globe in a grand scale! Prabhakaran was a brave, selfless and dedicated leader who lived by example. A leader who never slept on a mat or used a pillow!” For some Tamils, Prabhakaran had the status of a demi-god. A Tamil Catholic priest, Fr S. J. Emmanuel, compared him to Jesus. As recently as May 2011, in Tamil Nadu, MDMK chief Vaiko was saying the war for Eelam was not over; Prabhakaran was not dead and would emerge from hiding at the right time. According to Victor Rajakulendran, the LTTE remains a shining example, a ‘good history,’ for all Sri Lankan Tamils to follow.

http://groundviews.org/2012/03/17/martyrology-martyrdom-rebellion-terrorism/

 
One commenter wrote, seemingly approvingly, about a ‘national consciousness’ in which the abuses of the past are not forgotten but remain vibrant and alive in the form of a collective memory. Another seemed to approve of the use of martyrdom as a reward offered “to the young recruit if they die during the battle against the oppressors because they do not have anything else to offer”. Another said: “The IRA and the LTTE had to make the best of whatever resources they had.” The best resources the Real IRA have are about 150 volunteers and bombs with which to kill tourists and pregnant women.

 
The leading figure in the 1916 rising was Padraic Pearse, a poet and playwright, founder of a number of Gaelic schools. Pearse welcomed martyrdom: “I care not though I were to live but one day and one night, if only my fame and my deeds live after me”. “We might make mistakes in the beginning and shoot the wrong people: but bloodshed is a cleansing and sanctifying thing”. He developed a sacrificial notion that his cause was comparable with Christ’s sacrifice on the cross. Pearse wrote about the beauty of boys dying bravely in their prime, before the shoddy compromises of adult life corrupted them.

 
The logistics of the Easter Rising were designed to maximise ‘bloody sacrifice’ of civilians. Buildings were chosen for occupation to maximise injury to persons and property.

By the time Pearse surrendered after six days, only 64 rebels had been killed (including 15 executed). In the World War, 25,000 Irishmen died fighting as members of the British Army. The majority of the killed and wounded were civilians. Both sides, British and rebel, shot civilians deliberately, on occasion, when they refused to obey orders such as to stop at checkpoints. All 16 police fatalities and 22 of the British soldiers killed were Irishmen. Rebel and civilian casualties were 318 dead and 2,217 wounded.

The rebels who were executed were regarded as martyrs and prayed to as well as for. A tradition of hunger striking meant there were Provisional IRA martyrs up to the 1980s.The death of Bobby Sands in 1981 resulted in a new surge of IRA recruitment and activity. His sister Bernadette and her husband Michael McKevitt founded the Real IRA, who refused to accept the Good Friday Agreement. Sands’s sister said: “Bobby did not die for cross-border bodies with executive powers. He did not die for nationalists to be equal British citizens within the Northern Ireland state”.

On 15 August 1998, 29 people died and 220 were injured as a result of a Real IRA bomb at Omagh, County Tyrone. The victims included Protestants, Catholics, a Mormon, nine children, a woman pregnant with twins, Irish tourists and two Spanish tourists. Bobby may have made a conscious decision to “die for Ireland”. The victims of Omagh did not.

 
Former Provo, Danny Morrison, explained in a Pearse documentary Fanatic Heart, that Pearse’s rhetoric was useful to the Provos when they were making war, but is inconvenient when they are trying to make peace. Did the 1916 Rising set an unfortunate and tragic precedent? Omagh is a result keeping past abuses alive in the national consciousness. Omagh represents an example of using whatever resources are available in the fight against the oppressor.

How will the Real IRA be celebrating the 96th anniversary of the Easter Rising? As I write, car bombs are being found all over Ireland.

 

 

– See more at: http://www.nation.lk/edition/feature-issues/item/4309-choosing-martyrdom?.html#sthash.oK6Kmecu.dpuf

 

Channel 4 – Once Again!

A version of this article appeared in Ceylon Today on Wednesday October 29 2014.

Colman's Column3

 

 

Last week, I wrote an article commenting on the news that Channel 4 had been nominated for an Emmy award for its documentary about alleged war crimes in Sri Lanka. Callum Macrae, who directed the programme, read the article and made contact.

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My Position

 

Before I address Mr Macrae’s specific points, let me summarise my general position. I am a foreigner who has lived permanently in Sri Lanka for twelve years. I have tried, in a small way, to contribute to the welfare of the country by becoming involved in my local community in Uva province. In spite of what the rabid trolls on Colombo Telegraph might say, I do not have any connections with the government. Because I am a foreigner, I have no emotional attachment to SLFP or UNP (or Fianna Fail or Fine Gael or Sin Fein).

When I first came to Sri Lanka, there was a cease-fire and people had a taste of peace. I thought it was safe to live here. I was dismayed when Mahinda Rajapakse was elected president because he had a reputation as a hardliner. I was further dismayed when the government decided to go for the military option against the LTTE. Dismayed because I knew that it meant civilians would be killed; dismayed because I did not think the SLA could win. My compatriots Martin McGuinness and John Hume advised against the military option and I bought the received wisdom that such conflicts could only be ended by negotiation.

I now know that I was wrong. The LTTE was firmly against negotiation and used cease-fires to regroup. They had to be defeated. They were defeated and Sri Lanka is a far better place today than it was when I first arrived.

Mr Macrae’s Objections

 A

  1. The Emmy nomination is for a programme made in 2013 not for the first Killing Fields programme broadcast in 2011.
  2. “He [Padraig Colman] also seems to have taken a fair amount of his information from the book Corrupted Journalism – the anonymously funded and written book which was so carelessly written and which has been so completely discredited.”
  3. “Mr Colman claims over and over again that we failed to criticise the LTTE “.
  4. “Why doesn’t Padriac (sic) Colman actually address the evidence around the death of the child Balachandran Prabhakaran? “
  5. “He is also silent on the fact that even since then further photographic evidence has emerged again showing prisoners (including Isaipriya) alive in the custody of identifiable SLA soldiers.”
  6. “Because Mr Colman appears to be defending a government which claimed throughout the last few months of the war, not just that they had a policy of Zero Civilian Casualties – but that in practice not a single casualty had died as a result of government action! Now Mr Colman is arguing about whether the fact that the UN said during the war that at least 7000 had died (which they did) and that in the light of more information they revised that figure upward considerably.  But how does he explain the government’s claim of zero civilian casualties. There is not a word on that”.

My Response

 

Let me now deal with Mr Macrae’s points:

  1. I thank him for the clarification. Channel 4 are still using the title The Killing Fields, thereby making a ludicrous link with what happened in Cambodia under the Khmer Rouge. There have been previous awards and nominations for these Channel 4 programmes, including one for the Nobel Peace Prize (previous winners of that include Kissinger, the EU and Obama; previous nominees include Hitler, Stalin and Theodore Roosevelt). My critique was aimed at the Channel 4 project as a whole. I do not think it is contributing to peace in Sri Lanka.
  2. I published criticisms of Channel 4 before Corrupted Journalism was published. The authors cite me several times in their endnotes but I also detected my influence in the sections on churnalism and factoids. In Channel 4’s immediate response, Ben de Pear flippantly called the book a heavy tome even though it is merely a 222-page paperback. Mr Macrae has pointed me in the direction of a more serious response to the book. This also refers to the book as “hefty”.
  3. “Mr Colman claims over and over again that we failed to criticise the LTTE”. I have read and reread various drafts and versions of my article. I do not say even once that Channel 4 failed to criticise the LTTE. That said, I think that viewers who do not know the historical background will come away from these programmes with the impression that it was SLA committing all the atrocities. Mr Macrae needs to make a programme with vivid visual images of children massacred by the LTTE. Perhaps he could make a programme calling for Adele Balasingham to be tried for war crimes. She gave cyanide to 13 year old girls and is, I understand, now living comfortably in New Malden.
  4. Whereof one cannot speak, thereof one must be silent.” Wittgenstein. The idea of a 12 year old boy being executed is indeed distressing. I was silent on the subject because I had nothing useful to say, no special knowledge to add. I would certainly not defend it. People who have not remained silent on the topic have reminded us of the young Buddhist monks executed by the LTTE at Anuradhapura or the 147 Muslim boys and men slaughtered while at prayer at Katankudy mosque. Perhaps Mr Macrae could make a film about those incidents. Did the government not provide Prabhakaran’s parents with pensions and medical care? Did the government not airlift Daya Master to hospital for heart surgery and then give him transport back to the war? The widow of Colonel Soosai, leader of the Sea Tigers, was captured along with her children, by the Sri Lankan Navy in May 2009. She said: “The Sri Lanka armed forces have treated us very well and afforded us all the facilities we never had before that. Today we are living happily with my children who are continuing their education well. My parents are also living with me. The story about certain LTTE leaders coming to surrender raising white flags is a fairy tale.”
  5. I am silent also about the circumstances surrounding the death of Isaipriya because I have no special knowledge on the subject. I do know that she was not a civilian non-combatant.
  6. Mr Macrae seems a little muddled about what I have written about civilian casualties. I have not been silent about the numbers of civilian casualties. I have written many articles on this, some of them lengthy with extensive footnotes. In these articles, I have said quite clearly that I think the idea of zero civilian casualties is ridiculous. Mr Macrae misleads himself by mistaking me for a defender of the government.

Panel of Experts –Completely Discredited

In The Uncorrupted Truth, Mr Macrae states: “But our findings have also been separately confirmed by the UN Panel of Experts on Sri Lanka appointed by Ban Ki Moon. The Panel found credible allegations associated with the final stages of the war. Between September 2008 and 19 May 2009, the Sri Lanka Army advanced its military campaign into the Vanni using large-scale and widespread shelling, causing large numbers of civilian deaths”.

The Marga Institute described the report as “tendentious”. Credible allegations are not the same as established facts. “On the basis of reasonable assumptions, the Panel could have built on the UN estimate of 7,721. They reject this estimate saying ‘it is likely to be too low’ and ‘many casualties may not have been observed’. The Panel opts for a much higher estimate of 40,000 without indicating the basis for this estimate…There is a strong impression left that the Panel is not satisfied with a low estimate as that would call into question its interpretation of government strategy”.

Corrupted Journalism

I have read Mr Macrae’s detailed rebuttal of Corrupted Journalism. I do not intend to deal with it in detail myself, partly because I do not have the time, space or expertise, but mainly because, just as it is not my job to defend the government, it is not my job to defend Engage Sri Lanka. When I read about the book in the Sri Lankan press, I groaned at the naivety of setting such great store by the views of AA Gill. I read the book carefully and, like many others with whom I have discussed it, I found it fairly substantial. I understand why Mr Macrae does not agree.

I urge my readers to examine Mr Macrae’s case at:

www.channel4.com/microsites/…/The%20Uncorrupted%20Truth_R7.pdf

Mr Macrae is highly offended that Engage Sri Lanka should accuse him of corruption. However, he dismisses any criticism of the Channel 4 programmes as sinister and portrays himself as the underdog, despite the fact that his work has received much publicity all over the world. Everyone but Callum Macrae has ulterior motives. He knows nothing about me (and misspells my name) but calls me a “defender of the government”. He suggests I am being petty for questioning the number of civilian casualties bandied about. I have written many times about GOSL’s PR ineptitude. Sometimes they just cannot win He asserts that Engage Sri Lanka are dubious because they are anonymous and mysteriously funded. He swats away other critics because they write for “pro-government” publications. Don’t take points made in Lies Agreed Upon seriously because it is a Sri Lankan government propaganda film. SLA’s attempts to clear its name can be discounted because, well, they would say that wouldn’t they?

Then What?

 After such knowledge, what forgiveness?

TS Eliot Gerontion

Mr Macrae has fashioned a good career from covering the Sri Lankan tragedy. There is no mileage in him making a film about how things have improved here. I do not have Channel 4’s resources and have no chance of making a good career from arguing with Mr Macrae. I urge my readers to watch all his Channel 4 programmes and to read The Uncorrupted Truth. I will now move on and devote my time to writing poetry and erudite articles about philosophy and nature and posting pictures of cute puppies and kittens on Facebook.

Before retiring from the fray, I would like to pose the question: what is the purpose of these Channel 4 programmes? Is this regular drip-feeding of horror stories likely to make the lot of any individual Sri Lankan, Sinhalese or Tamil, any better? What would satisfy Mr Macrae? If the government punished individual soldiers for specific crimes, would that suffice? I doubt it. Does he want Gotabhaya Rajapaksa or Sarath Fonseka to stand trial? Would he be satisfied only if President Rajapaksa were put in the dock? As this is not likely to happen, are we to look forward to programmes on The Killing Fields in perpetuity?

Philanthropy – the Last Refuge of the Scoundrel?

This article appeared in Ceylon Today on Wednesday October 8 2014.

I am not sure who originally came up with the phrase “Philanthropy – the last refuge of the scoundrel”. I first encountered it in an article published in October 2012 by the novelist Howard Jacobson on the subject of Jimmy Savile. Savile used his reputation as a philanthropist to sexually abuse children. I recently encountered a use of the phrase in a book by James O’Toole: Creating the Good Life: Applying Aristotle’s Wisdom to Find Meaning and Happiness, published in 2005. James O’Toole is the Daniels Distinguished Professor of Business Ethics at the University of Denver. O’Toole shows how a range of people embarked on quests that led them closer to achieving a good life based on awareness and values rather than riches and fame.

Aristotle: “To give away money is an easy matter and in any man’s power. But to decide to whom to give it, and how large and when, and for what purpose and how, is neither in every man’s power nor an easy matter.”

 

I recently became embroiled in an argument on Facebook about Otara and Odels. Someone who thought he was supporting my point of view wrote that Otara should be spending her philanthropic funds on people rather than dogs. Compassion is not a zero-sum commodity. Anyone who loves animals is likely to have empathy for people. People who are cruel to animals – GW Bush, Jeffrey Dahmer, Fred West, Prabhakaran- are likely to be cruel to people. A friend of mine who is engaged in practical hands-on animal welfare was sceptical when Otara embarked upon Embark, predicting that it was a publicity stunt. I chided her for her cynicism but there has been criticism of how Embark operated. We will see how it goes now that Otara has more time to personally supervise it.

 

Noisy Philanthropy

 

I do have issues with celebrity philanthropy. The late Paul Newman raised $150m for various good causes. He explained a dilemma: “One thing that bothers me is what I call ‘noisy philanthropy’. Philanthropy ought to be anonymous but in order for it to be effective, you have to be noisy. Because when a shopper walks up to the shelf and says, ‘shall I take this one or that one?’ you’ve got to let her know that the money goes to a good purpose. So there goes all your anonymity and the whole thing you really cherish”.

 

Peter Singer’s Practical Ethics

When I was working with my cynical friend on an animal welfare campaign, her daughter had the brilliant idea of approaching ethical philosopher Peter Singer for support. Peter Singer has a motto: “make a difference”. He certainly made a difference to the way I live my life. Way back in the 1970s, I read articles by Singer in the New York Review of Books that made me see things in a radical new light. His subsequent books Practical Ethics and Animal Liberation reinforced the message of the articles. Singer argued that the boundary between human and “animal” is arbitrary. He popularized the term “speciesism”, to describe the practice of privileging humans over other animals. I was rather disappointed when Singer asked me to remove his name from my mailing list. He was not interested in giving painless direct help for the welfare of animals by simply lending his name.

Outsourcing Compassion

In “Famine, Affluence, and Morality”, Singer argued that it is morally indefensible that some people enjoy surplus abundance while others starve. When one is already living comfortably, a further purchase to increase comfort will not have the same moral weight as saving another person’s life. Singer claims to donate 25% of his salary to Oxfam and UNICEF. He acknowledges that there are problems with ensuring that charitable donations are effectively spent.

In Joseph O’Neill’s latest novel, The Dog, the main character, X, is concerned about the working conditions of construction workers in Dubai. He deals with his concern by paying 37% of his gross salary to Human Rights First and Human Rights Watch. This sounds like a big sacrifice but it is a comfortable way for X to delegate his conscience. O’Neill makes blatant the bad faith of Singer’s thinking. Singer’s method of giving means that it does not matter whether the money does anything to relieve suffering or poverty but it certainly boosts the giver.

 

Bono – Mrs. Jellyby in a Ten-Gallon hat

Novelist Paul Theroux has noted the similarity between the secular saint known as Bono and the philanthropic Mrs. Jellyby in Dickens’s Bleak House. Mrs. Jellyby tries to save starving Africans by financing coffee growing, making pianoforte legs for export and bullying people to give her money for those purposes. Theroux wrote in the New York Times on December 15 2005: “There are probably more annoying things than being hectored about African development by a wealthy Irish rock star in a cowboy hat, but I can’t think of one at the moment.”

Bono says at U2 concerts, “We don’t want your money, just your voice.” Bono wants you to give the government your money in taxes and spend it for him. Bono’s ONE organisation wants Western governments to spend tax dollars on development and aid programmes. Many voices, those of William Easterly and Dambisa Moyo the most eloquent among them, have argued that aid does more harm than good to the countries receiving it.

Theroux taught in Malawi as a volunteer Peace Corps teacher 45 years ago and knows the country well. Despite large amounts of financial aid, Malawi “has declined from a country with promise to a failed state.” “I would not send private money to a charity, or foreign aid to a government, unless every dollar was accounted for – and this never happens.”

In 2008, Bono’s ONE Campaign raised $14,993,873 in public donations — of which only $184,732 (or just over one percent) was distributed to charities. More than $8 million went to salaries for executives and employees at ONE.

In 2008, New Internationalist readers chose Bono as their Artful Dodger of the year. For many years, Bono’s home country of Ireland had not taxed the income of “artists”. Then the Government decided to set a cap of $200,000 a year – a fortune for most artists, but not for U2. Ireland is still a corporate tax haven and Bono would have done well enough had he decided to stay home. The Netherlands offered a more attractive deal, because of its link with offshore tax-havens in the Antilles. It seems that Bono wants ordinary people to pay through their taxes for his causes but does not want to pay tax himself.

Geldof

 

I was one of those caught up in the mass hysteria generated by Live Aid in 1985. I responded to Bob Geldof’s exhortations to pay up to save the starving Ethiopians. Live Aid turned Geldof from a has-been pop performer into a global charity superstar. Not everybody was impressed. World Music champion Andy Kershaw wrote of the Wembley concert: “It became clear that this was another parade of the same old rock aristocracy in a concert for Africa, organised by someone who, while advertising his concern for, and sympathy with, the continent didn’t see fit to celebrate or dignify the place by including on the Live Aid bill a single African performer.”

Alex de Waal estimates that the relief effort may have cut the death toll by between a quarter and a half. However, critics say that NGOs were complicit in the Ethiopian government’s “resettlement” of 600,000 people from the north while enforcing the “villagisation” of three million others. Donor governments and mainstream relief NGOs turned a blind eye while government officials raided refugee camps. This was a totalitarian scheme masquerading as a humanitarian effort. The conservative estimate of those dying en route is 50,000. MSF’s (Médecins Sans Frontières) estimate is double that. Asked about allegations that 100,000 had died in the transfers, Geldof said, “in the context [of such a famine], these numbers don’t shock me.”

Ethiopia remains one of Africa’s poorest countries. Whilst making a fortune for charity Geldof has also shown an aptitude for making himself rich. One of his companies, Ten Alps Communications is Britain’s fastest growing media, entertainment and marketing company. The company deals with some unsavoury allies, creating “branded environments” for BP, Glaxo Smithkline and Microsoft, and even the British Foreign Office. When Geldof tried to relive Live Aid with Live8, Nestlé, BAE Systems and Rio Tinto sponsored some of the concerts. Nestlé has been accused of benefiting from the HIV/Aids epidemic in Africa by selling more milk substitute products; Rio Tinto, the world’s largest mining corporation, has been condemned for human rights and environmental abuses; BAE Systems, according to Mike Lewis of the UK’s Campaign against Arms Trade, is “fuelling conflicts across Africa”.

Many people involved in the Make Poverty History (MPH) campaign were not happy with Geldof. He chose to hold Live 8, without consulting the MPH organisers, on the same day in 2005 as the main MPH demonstration in Edinburgh, stealing most of the media coverage. Geldof praised Tony Blair and GW Bush for saving millions of African lives and promoted the Washington Consensus of free trade, foreign direct investment and privatisation.

 

 As with Live Aid in 1985, Geldof was criticised for not including any African musicians. At the final press conference that concluded the G8 summit in Gleneagles, the South African activist Kumi Naidoo acted as spokesperson for Make Poverty History gave the coalition’s verdict that: “The world has roared, but the G8 has responded with a whisper.” Geldof turned on Naidoo in front of the assembled media, attacking his statement as “a disgrace”. African civil society representatives went on television afterwards to make public statements dissociating themselves from Geldof’s remarks.
Carnegie

Andrew Carnegie was a practical philanthropist. He knew how to make money and he knew how to use it effectively. Carnegie established charitable organisations that are still active nearly a century after his death and he set the template for other philanthropists through his well-written thoughts on the theory and practice of charity. Carnegie urged the wealthy to provide for themselves and their dependents and then make it their “duty” to use the rest of their funds for their communities. He warned successful men who failed to help others that “the man who dies thus rich dies disgraced.” Modern day rich givers like Warren Buffett and Bill Gates have expressed a Carnegie-like wish to divest themselves of their wealth.

 

This echoes The Buddha’s aphorism about the wealthy man who enjoys his riches without sharing, digging his own grave. Those of us who are not wealthy would be advised to give directly to those in need rather than outsourcing to huge corporations or overweening rock stars. Make a difference to the poor not to the rich.

 

Where Are the Prosecutions, Punishments?

This article appeared in Ceylon Today on Wednesday 25 June 2014

Colman's Column3

 

On Monday 16 June 2014, I went to Badulla to take a dog to the vet. Everything seemed normal in town. I was shocked to see pictures later in the day on Asian Mirror, showing a mob stoning familiar shops on Bazaar Street. The BBS (Bodu Bala Sena) staged a protest in Badulla demanding the release of several suspects who were arrested for attacking a Muslim shop in the town a few days before. The suspects, according to Police, are members of the BBS.

This is a disturbing echo, closer to my own home, of the appalling events at Aluthgama. The Aluthgama riot and bloodshed apparently arose out of a road rage incident or a physical assault on a bhikkhu. The Badulla incident apparently arose out of a sexual harassment allegation.

The Badulla story goes that two Sinhalese girls had entered a Muslim-owned shop and asked to purchase a pair of denims. The girls then allege that the sales clerk videoed them from above the changing room using his cell phone. A variant version was that the shop owners had fixed CCTV cameras in the changing room. The girls’ father recruited a mob and stormed the shop, assaulting the salesman. Police had intervened to maintain the peace and taken the sales clerk into custody. Police investigation into the incident is in progress.

On June 20, Badulla was calm but tense. On every street there were policemen in riot helmets carrying big sticks.

Malinda Seneviratne wrote: “Not only are things lost in narration, lots get added on too in the process. A disagreement becomes dispute, dispute becomes argument, argument raises voices, raised voices lead to in-your-face closeness, proximity tends to contact, contact is read as aggressive touch, touch is blow, and blow is assault.  What happens between two human beings is then an altercation between two persons from two communities, religious communities, that is.”

As a Guardian reader succinctly commented: “What ‘triggered the incident’ was the propensity of stupid people to believe stupid things, especially if the stupid things target a group they are predisposed to hate.” Another viewpoint is that this is becoming a common ruse adopted by extremist organisations to attack Muslim-owned businesses, and that Muslim entrepreneurs need to take adequate precautions to protect their interests. Could that lead to further violence?

These incidents reminded me of a much more serious “trigger”, even closer to my home, a couple of years ago. A Muslim youth stabbed and killed a Sinhalese boy. Their dispute was not about religion and had nothing to do with communal strife. The two boys had been firm friends since childhood. This was a crime of passion – they had fought in rivalry over the affections of a girl. Luckily, BBS were not around to exploit the incident and all sections of the local community sprang into action to dampen any sparks of conflict. All local shops closed voluntarily and the police imposed a curfew. Meetings were held between Buddhist and Muslim clerics, the families of the dead youth and his assailant and the police. There was no further violence, although one still reads about jealous husbands killing wives and vice versa.

Many of my Sri Lankan contacts abroad are bemoaning the moral turpitude of “the average Sri Lankan”. One of my favourite quotations is from Ralph Waldo Emerson: “All generalisations are dangerous, including this one”. I would hesitate to judge “the average Sri Lankan”. I  would like to take a more optimistic line. I do not like headlines about “communal strife”. I live in a poor village, which has many Muslims and Tamils. It sometimes feels as though the Sinhalese are the minority. I am not saying that it is an idyllic paradise. There are often disputes but they are not on an ethnic basis. Tamils, Muslims and Sinhalese generally get on OK and even intermarry- a woman who works for us is a Tamil married to a Muslim and they have an adopted son who is Tamil (but does not know it). We have Sinhalese workers who live in the Tamil lines. Many Tamils are Christian rather than Hindu. The broker who arranges our car insurance has a Muslim name but is a staunch Catholic. There could be harmony if the BBS would allow it.

Tamils, Muslims and Sinhalese seem to get along with each other, and with the Sinhalese, and with this Irishman. Our immediate neighbours are Muslims. We were here before them. We have not always enjoyed perfect harmony- there used to be some intimidation from them and on one occasion, there was an angry mob at our gate wielding knives. They were responding to a false rumour about what we were doing with the water supply. This was the kind of thing Malinda referred to. I responded to other incidents of aggression on my neighbour’s part by presenting him with a box of avocadoes from our trees. Our sympathetic response to a couple of deaths in their family has led to a situation where we rub along generally and help each other out on occasion. As I write, their cattle are tearing at our hedge again!

We are fortunate in that the high priest of our local Buddhist temple, who has been a good friend to us for ten years, is a wise, compassionate and humorous man. Most of the people who work for him are Tamils and they worship him. Our Muslim neighbours take their children to his Montessori school at the temple. He regularly attends events organised by Hindus, Muslims and Christians.

As I write, the situation is still not clear because most of the news is coming to us from abroad and the Government is saying nothing. It seems that seven died, three of whom perished in a drive-by shooting indicating that BBS might have an armed militia. The Terrorism Research and Analysis Consortium (TRAC) a research and link aggregator  owned by the Beacham group, classified Bodu Bala Sena as a ‘terrorist organization’ in April 2014

Many of my Sri Lankan contacts who live abroad have expressed fears that nothing has been learnt from the horror that was Black July in 1983, when Sinhalese mobs attacked Tamils and sparked off a thirty-year civil war. One woman in Aluthgama was quoted in the press: “At this rate, it won’t be long before a Muslim Prabhakaran is born.”

There was one positive aspect in 1983. Many Sinhalese -and I have heard eye-witnesses reports about this – endangered themselves by having the courage to protect Tamils who were strangers to them. This time one of my Muslim contacts reports that “Buddhist work friends collected funds in an office and donated for the affected at Aluthgama. Very noble of them. Why , it’s entirely possible that BBS will lose adherents in greater numbers than gaining them. Allah Akbar!”

In Aluthgama, a Sinhalese citizen told Dharisha Bastians. “We have no grouse with the people on that side of the village. They are our friends. We know them. We didn’t recognise the people who fought last night, they were not from here”.

Encouraging news came from Dickwella. The Chief Incumbent Priests of eight Buddhist temples spent two hours at the Muhiyibdeen Jumma Mosque at Yonakpura, Dickwella. The act of solidarity was to strengthen communal ties and avert any fears of copycat incidents in the area. The clergy said that the root cause of the incidents in Aluthgama and Beruwala was misinformation and that the people of Dickwella should be vigilant about attempts to instigate communal disharmony in their town. Dickwella Pradeshiya Sabha Chairman Krishali Muthukumarana said that Dickwella people have lived in harmony by respecting each other’s beliefs and customs. All the members of the PS irrespective of their political affiliations would ensure that no communal hatred was instigated.

Harendra Alwis on Groundviews explored this issue in a philosophical mode but also offered some practical advice on avoiding despair, promoting tolerance and social integration and embracing diversity. I feel a smidgeon of caution about one thing Harendra says. “Do not be distracted or discouraged by those who call you “Facebook heroes”, “armchair critics” or hurl any number of derogative remarks at you instead of – or while – engaging with what you have to say.” It is true that these issues have to be exposed to the cleansing sunshine and fresh air of open debate. Groundviews has an important role to play in this. There is, however, a danger that passions could be further inflamed by polemic in the social media. As Nick Hart commented on Groundviews, it is “nonsensical and irresponsible to attempt to tar all Buddhist monks with the brush of intolerance, or to imply that every individual from a minority group is an innocent victim. Sri Lanka and the world know that this is not the case.” I recall that Groundviews itself seemed to be dangerously stoking the fire in the controversy over halal products, when Sanjana Hattotuwa strained very hard to find insult to Muslims in the packaging of a certain item.

 

The use of terms like “communal strife” makes me queasy. Just like every act of communal violence in Sri Lanka’s history, the recent “riots” in Aluthgama against Muslims were not spontaneous expressions of ethnic or religious grievance involving ordinary civilians. There is legitimate fear on the part of Muslims. Buddhists need to convince their Muslim neighbors that BBS are not acting in their name. That, of course will be futile if the police allow BBS to continue their thuggery. Where are the prosecutions and punishments?

 

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