Tag: Sinhalese

Applying the Sri Lanka Genocide Model in Gaza 3

~ The Koboi Project

As I have said in previous posts (see Applying the Sri Lanka Genocide Model in Gaza and applying the Sri Lanka Genocide Model in Gaza 2), I am having a sense of deja vu as I follow the recent events in Gaza. I am brought back to the state of psychic shock that I found myself in early 2009 as the short-lived Tamil nation of Elam came to its crushing end. In this post, I will outline the history of the formation of the de-facto Tamil state.

The island of Sri Lanka gained independence from the British in 1948 with the majority Sinhalese taking the reins of a unitary state which incorporated ancestral Tamil areas in the North and the East. After decades of discrimination and futile non-violent resistance, some Tamils organized to take up arms to wage a violent struggle. Indeed, in 1972 Velupillai Prabhakaran and others formed the Tamil New Tigers (TNT). In 1976, the TNT became the Liberation Tigers of Tamil Eelam (LTTE) under the leadership of Prabhakaran. In July 1983 the LTTE killed 13 Sri Lankan soldiers in an action in the Jaffna peninsula, and this led to race riots in Colombo in which hundreds of Tamils were killed and thousands more were displaced. This was the start of a full-fledged guerrilla war referred to as the “First Eelam War.”

In 1987 India brokered the Indo-Lanka Peace Accord and deployed peacekeeping troops in Northern Sri Lanka to enforce it. When the LTTE refused to disarm, a full-scale war between the LTTE and India. After incurring heavy losses, the Indian troops withdrew in 1990 and the Tigers took control of large sections of northern Sri Lanka, and the fighting resumed between them and Sri Lankan troops. This was the beginning of the “Second Eelam War” which ended in a truce in 1995, with the LTTE controlling one-third of all Sri Lankan territory and two-thirds of the island’s coastline.

The “Third Elam War” began with the breakdown of the short-lived truce in April 1995 and a brutal 6 year war ensued across the North and East of the island. It was during this war, that the United States declared that the LTTE was a terrorist organisation. This US declaration was made in 1997. It was followed a British declaration in 2001 and other nations then followed suit. This “third Elam war” ended in 2001 when a ceasefire was instituted through a Memorandum of Understanding which was formalized in the 2002 Ceasefire Agreement, made under the auspices of Norwegian mediation.

From 1984 onwards the LTTE set up a functioning government in the territory under their control. They ran a sophisticated administration comprising a judicial system, a civil police force, Human Rights organizations, health and education systems, a Bank, as well as radio and Television stations Periods of Sri Lankan military occupation not withstanding, this de-facto Tamil state was fully functional and was recognized by many global institutions; notably, the World Bank’s Sri Lanka representative made the following statement in 2005, ‘Given the fact that there is an officially recognized LTTE-controlled area, a kind of unofficial state, and since it is a party to the ceasefire agreement with the Government, the LTTE has the status of a legitimate stakeholder’. 

Note: This WordPress post was originally headed by the image of a Tamil Elam flag. I re-posted it on Facebook and was warned about posting offensive material and my re-post was blocked. In this context, it is important to understand that, the Tamil Elam flag (above) is different from the LTTE flag (the LTTE is a proscribed organization). For a detailed explanation please see Applying the Sri Lanka Genocide Model in Gaza 4.

Images: https://naimnikmat.blogspot.com/2019/10/siapa-ltte-dan-mengapa-ltte-ni-tiba.html
https://koboiproject.com/wp-content/uploads/2023/11/78545-save_20191011_122638.jpg

The cronology presented above has been compiled from the following three articles:
https://www.reuters.com/article/us-srilanka-war-timeline-sb-idUSTRE54F16620090518/
https://www.wionews.com/photos/a-timeline-to-tamil-tigers-37-year-marathon-struggle-against-lankan-army-for-separate-state-219592
https://en.wikipedia.org/wiki/Tamil_Eelam#cite_note-sunday-42

https://academic.oup.com/isq/article/61/2/337/3078982?login=false

https://www.tandfonline.com/doi/abs/10.1080/01436590600850434

https://www.tamilguardian.com/content/tamil-eelam-flags-fly-high-canada-and-uk

Applying the Sri Lanka Genocide Model in Gaza

~ The Koboi Project

I am a Malaysian who was born in Jaffna and although I identify unequivocally as a Malaysian, I recognize the Tamil struggle for justice and self-determination in their ancestral lands in the north and the east of the Island of Sri Lanka. After decades of non-violent struggle for justice was met with intransigence by the Sinhalese hegemons of the Sri Lankan state, the Liberation Tigers of Tamil Elam (LTTE) emerged to wage an armed struggle for an independent Tamil state. Through a brutal conflict that ensued, the LTTE succeeded in setting up a defacto Tamil state. I have observed this violent Elam struggle which has involved terror and counterterror, from afar. I have felt its pain vicariously, through my mother’s responses to the experiences of her family. The LTTE reign ended in 2009 when their organization was completely destroyed by the Sri Lankan Army (SLA). In the crushing final battle of this War, it is estimated that between 20,000 and 100,000 Tamil civilians were massacred with impunity by the Sri Lankan Army. As I have followed the ongoing Israeli massacre of Palestinians in Gaza, I have been reminded of the genocide of the Tamil people by the Sri Lankan state.

See also the series of posts begining with On Being a Malaysian Tamil 1

Image https://thediplomat.com/2020/05/post-war-sri-lanka-fractured-and-unjust-for-tamils/

https://www.ptsrilanka.org/wp-content/uploads/2017/04/ppt_final_report_web_en.pdf

The Appearance of a Fact ataupun Batu Kasih Piyadasa, circa 2007

~ The Koboi Project

This work is what I call a ‘deep readymade’, by which I mean there is a gesture or configuration by another actor being interpreted or articulated in the work. A deep readymade is thus differentiated from a simple readymade, in that there is a juxtaposition of components done by someone other than the artist. The primary component of this work is a carved wooden Ganesha which was once in my late mother’s possession. When my mother was alive, this Ganesha used to sit on the wall, above her prayer altar and would receive flowers in the course of her daily worship. It is an item she and my father brought back from one of their trips to India and Sri Lanka. While my father was born in Seremban, Malaysia, my mother, myself, and my sister Shyamala were born in Jaffna, Sri Lanka. We are Jaffna Tamils and Sri Lanka is in some sense our homeland.

The second component of this deep readymade, is the white stone, a large, well-worn pebble that was picked up on a Sri Lankan beach by the renowned Malaysian artist Reza Piyadasa on his first trip (date uncertain but a book that I believe was presented at the same time is autographed and dated 1995) to Sri Lanka (his own ancestral homeland) and brought back for my mother. The late Reza Piyadasa was a Sinhalese Malaysian and the stone was a deeply meaningful exchange of a piece of Sri Lankan earth (bumi) between two Malaysians, one Sinhalese, the other a Tamil – two people whose communities were at war in their homeland. As Malaysians, however, these two people were at peace with each other, falling together in the shared category of ‘Malaysian Indian’. My mother placed this stone, which was so lovingly brought for her by Piyadasa, at the feet of Lord Ganesha and it has remained there ever since. Beyond this complex image of the interplay of race and nationality in human relations, there is, embodied in this readymade, the personal relationship between Piyadasa and my mother. Piya had lost his own parents relatively early in life and, somehow, he formed a close attachment to my parents. They were his guests when he received the prestigious Prince Claus Award in 1998, and later, in 2007, he called them to his hospital bedside when he was close to the moment of his passing.

In titling this piece ‘The Appearance of a Fact ataupun Batu Kasih Piyadasa’, I pay a tribute to the striking conceptualism of Pia’s early output, while offering a way through its solipsistic reflexivity. In a piece titled ‘A Fact Has No Appearance’, 1977, Pia created an ouroboros-like liaison between form and concept. The piece consisted of a box, part painted, part bare wood, a painted ovoid form, probably made of plaster, and the stenciled text A FACT HAS NO APPEARANCE. It is indeed true that a fact is immaterial and, as such, has no appearance; even while an appearance, which is material, is, indubitably, a fact! In my readymade, we have a material configuration that presents, in its appearance, a simple fact – the fact of love.

The Appearence of a Fact ataupun Batu Kasih Piyadasa, circa 2007 is on display in the Pokok Pauh Janggi exhibition which runs from 5th Aug – 30th Sept 2023 at the Kapallorek Artspace in Bandar Seri Iskandar, Perak

6 Heroes

~ The Koboi Project ~ Leave a comment
https://www.youtube.com/watch?v=A2rB2-W5wLk&feature=youtu.be&ab_channel=KoboiBalikKampung

Keling Maya: Post-traditional Media, Malaysian Cyberspace and Me, presented at the Aliran Semasa Symposium, 2013, at the National Art Gallery, Kuala Lumpur.

0 Performance
1 Keling Maya
2 Cyberspace
3 Model
4 Heterotopia
5 Rajinikanth
7 Telinga Keling
8 Keling Babi
9 Duchamp
10 MGG Pillai
11 Pantun
12 Praxis
13 Dochakuka
14 Post-tradition
15 Philosophia Perennis

On Being Malaysian Tamil 1

~ The Koboi Project ~ Leave a comment

I am a Malaysian of Jaffna Tamil extraction. My late father was a Seremban born Malaysian but my Mother, also now deceased, was a Jaffna girl. Just as the Malays of the peninsular index the notion of a homeland with the term Tanah Melayu, the Tamils of Jaffna use the term Elam. Unlike the Indians and Chinese populations of Malaysia, the majority of whom came under the auspices of the British, the Tamils of Sri Lanka are the descendants of the subjects of ancient Tamil Kingdoms. As such, they have a sense of attachment and entitlement to the land commonly found in those who have occupied and ruled for centuries. Neither the majority Sinhalese nor the minority Tamils are beholden to any compromise or ‘social contract’ the one that binds Malays and non-Malays in Malaysia. This sense of entitlement lead to irresolvable conflict and I have observed this violent Elam struggle from afar. I have experienced it vicariously through news of grandparents and aunties caught in the crossfire between the LTTE (Liberation Tigers of Tamil Elam)and the IPKF (Indian Peace Keeping Force), cousins in being sent away to India and Canada as they reached their teenage years for fear of being killed by the SLA (Sri Lankan Army) or Forcibly recruited by the Tigers …. and there are many other such family situations that I have experienced vicariously, scenarios whose trauma I have felt through my own mother’s emotional responses.

My father was a pragmatist and a dove, “Minority Tamils need to compromise with the Sinhala majority! Given the demographics of post-colonial Sri Lanka, armed struggle is futile ,” I can imagine him encapsulating his position. My mother however, was a Tigress at heart! Metaphorically speaking,that is! “They have taken away our language and now they will push us into to the sea!” She could not stand the injustices, indignities and the cruelties experienced by the Tamils and once the war had begun she was emotionally behind “our boys and girls” fighting with the LTTE! You have to recall that the LTTE was not designated as a terrorist organization in Malaysia at the time of this war of independence. (It is much later in 2014 that the designation was given, long after the war had been lost and the LTTE decimated in 2009). And my mother’s openly emotional allegiance meant serious arguments with my father. Although, I was more interested in questions of race, nationality and justice in my own Malaysian milieu, I absorbed all the contrasting positions and sentiments … more in On Being a Malaysian Tamil 2