On Being a Malaysian Tamil 7

So what makes Prabhakaran and the LTTE meaningful, beyond their obvious significance to the Ceylon Tamils of Malaysia, to the wider group of Malaysian Tamils. Is it that the Tigers said NO to abject racial discrimination and marginalization? Is it because they fought as Tamil nationalists and triumphed against incredible odds. Is it because they carved an autonomous Tamil domain out of the Sinhala state? Is it because they did this, ultimately, without the patronage of colonial or neo-colonial masters? Is it because they created a short but impactful ‘Elam‘ era in modern history? Whatever it is that is so appealing, it all ended with their defeat in 2009

So why do some Indian Tamils and Diaspora Tamils still have such a passion for the after-image of a long vanished LTTE, when the Sri Lankan Tamils have themselves moved on and are looking for new political solutions to the desperate situation for Tamils in Sri Lanka. The one word answer is Maanam. Or in Bahasa Melayu … Maruah. Yes, pride or dignity or that great Asian tradition of giving or saving ‘face.’ That’s what, and perhaps, this is all, the LTTE and their leader Prabhakaran mean to the global Tamil diaspora today. This Maanam is connected with many complex issues issues that were central to the lost Elam regime – issues of caste abolishment, Dravidianism, socialism, feminism and ethno-nationalism. Some of these issues are powerful currency in the vibrant and emotional political theatre of the Tamil motherland, Tamil Nadu. Charismatic figures like Senthamizhan Semaan, whose party Naam Tamilar Katchi plays on deeply ethnocentric themes, exploit and revivify the symbolism of the defunct LTTE. This brings us to the Malaysian connection. Malaysian Tamils of Indian origin seem to have invested in LTTE symbols as a means to uplift their Maanam in the face of Malaysian communalism. The Indians are without doubt amongst the losers in the Malaysian social arrangement. It is in this light that I, from the perspective of a Jaffna Tamil, see the wider Malaysian Indian communities’ passionate and heartfelt engagement with symbols and the cause of Elam.

Tomorrow, on 29 december, the High Court in Kuala Lumpur will give its decision on whether to allow the bail application of Gadek state assemblyman, G Saminathan, one of the 12 detainees charged with LTTE involvement and detained under the Security Offences (Special Measures) Act 2012. The LTTE has was defined as a terrorist outfit under Malaysia law in 2014. It is reasonable to understand this definition as applying to participants in the organization before its demise who are still at large. In fact, there have been a few arrests of such alleged LTTE members in Malaysia before and after 2014. If it can not be shown that the LTTE terrorist organization continues to exist or that it is presently being revived, those caught in possession of LTTE symbols, those caught in acts of LTTE commemoration, and those caught in the act of distributing LTTE symbols can not not rightly be deemed to be engaging with terror related activities. They are more appropriately seen as being engaged in the remembrance of symbols associated with a historical organization that has been associated with terrorism. Such actors are more appropriately understood as being involved with the myth of the LTTE, the dream of Thamil Elam and the quest for Maanam at home, not a mission of terrorism.

On Being A Malaysian Tamil 6

Despite my origins in Jaffna, I am far removed from the Tamils of Sri Lanka in my lived identity. I am a Malaysian first and, as a Malaysian, my ethnic identification is with the wider group of Malaysian Indians. Historically Ceylonese Tamils have tried to preserve a distinct identity as Malaysians and officially we are not classified as Indians. Nevertheless, I believe that it is appropriate and meaningful that, to the extent that the Indians will accept us, Ceylon Tamils should join Indian Tamils and be absorbed into the identity of ‘Malaysian Indian’. I do not renounce my Jaffna background. Rather, I feel it should be integrated into the wider Malaysian Indian mosaic. With my recent immigration to British Columbia, I am even further removed from my Sri Lankan Tamil identity.

The LTTE fought a vicious war for a Tamil homeland. They exchanged terror for terror with the Sri Lankan state actors and proxies,. They valiantly fought the mighty Indian army. They even set up and ran up a de facto state but in the end they seemed to have pitted themselves against the whole world. They were utterly defeated and now the ordinary Tamil people are picking up the pieces after an alleged genocide, under the demeaning conditions of a Sinhala occupation. Although I have relatives (my mother’s family) who were directly impacted by this war, I have generally lived my own life beyond the reach of the emotions raised by this communal tragedy. Nevertheless, I have followed the situation and when I reflect upon it closely, I feel the pain of my kith and kin!

Meanwhile the ongoing Malaysian LTTE fiasco seems quite perverse and unrelated to the Sri Lankan Tamil realities. So, I wonder, what does the LTTE signify in the Malaysian political scenario? Indian Tamils in Malaysia are mainly descendants of indentured labourers brought over to work in the rubber estates. Their fellows worked on tea estates in Sri Lanka. I must note, not without a sense of shame, that the Ceylon Tamils have set themselves apart from the estate Indians in Malaysia. In Sri Lanka we let the estate Indians down over the issue of citizenship in the early post-independence decades. Nevertheless, the Elam struggle has been a potent signifier and catalyst of a cogent Tamil identity within Dravidian politics of the Indian state of Tamil Nadu. Tamil ethno-nationalists, have hoisted the Elam flag as their own. Their sense of Dravidian pride was invested in the Elam struggle and, one could say that with the LTTE destroyed, they have stolen its fire for their own political engines.

Now, in Malaysia the Indians are a minority. One that is caught within the discriminations of a postcolonial communalism. They are diminished in political agency vis a vis the Malay majority and even the Chinese minority. They have been, in the last decades seeking catalysts for a vigorous political mobilization. For instance, the Hindraf agitation centred around Hindu identity and temple demolition. Perhaps the symbols of the LTTE play a similar moral boosting and formenting role in Malaysian Indian politics. The ethos of the LTTE may have had its origins in a just cause in Sri Lanka but its xtreme violence is disproportionate to the situation faced by Indians in Malaysia.

With regard to the 12 Malaysian Indians recently arrested and charged with terrorism related offences, while their allegedly excessive engagement with LTTE symbols might reasonably raise the government’s concern, there has as yet been no charge that clearly suggests a resurgent global LTTE. Nor is there any sign in the charges of a Malaysian based LTTE organization being set up. The possession of LTTE paraphernalia, the promotion of the defunkt LTTE cause on social media and the commemoration of dead LTTE heroes do not, in my view, suggest anything more than an entanglement with Tamil pride, Tamil sorrow and Tamil myth. The suggestion by the PDRM (police) of massive financial movements, which might by indicative of an imminent LTTE revival has not been actualized by way a related charge against even one of the 12 detainees. ,,, More in On Being a Malaysian Tamil 7

Rajinikanth Glows Saffron

After a meeting of Indian Prime Minister Narendra Modi’s cabinet, Home Minister Amit Shah announced  the abrogation of Article 370 of the Indian Constitution ending the special status and relative autonomy for Jammu and Kashmir and the division of the territory into two. While his friend and fellow traveller in movie stardom and in politics, Kamal Haasan has criticized this BJP policy as an assault on democracy, Rajinikanth has, sadly, approved. Taking the spiritual allegory of the Mahabharata, quite literal, to the contemporary battlefield, the fledgling politician is reported to have said that Modi and Amit Shah were like Krishna and Arjuna

In my own view, this is an epic political fail for Thalaiva. I was, from some of his earlier pronouncements on religious and cast politics, envisioning a more humanistic and inclusive application of the traditional Hindu ethos in contemporary Indian Politics. Indeed Rajinikanth should be wary that he does not become a ‘wooden’ politician, particularly in the sense of becoming the Trojan horse that secrets BJP’s RSS/Arya Samaj saffron remix into the black atheist heart of the Dravida polity. Such an autocratic gesture from this second term Hindutva government bodes ill for the diversity that has characterized Indian politics since independence in 1947.

As far as Thalaiva’s entry into Tamil Nadu politics is concerned, I had hopes that Thalaiva would usher in a fresh spiritually motivated universalism to the tired atheist and ethnocentric Dravidianism that has shaped the modern state. I regret to note that, as his star glows with an increasingly saffron hue, my hope of Thalaiva becoming an exemplary post-traditional politician is fast reducing to just another fan-boy’s fantasy! Come on La … Thalaiva!!!

https://www.ndtv.com/india-news/article-370-kamal-haasan-shreds-kashmir-move-says-extremely-regressive-autocratic-2080709

https://www.news18.com/news/politics/rajinikanth-keeps-promise-of-spiritual-politics-bars-members-of-religious-caste-outfits-from-joining-forum-1862425.html

https://economictimes.indiatimes.com/news/politics-and-nation/rajinikanth-hails-amit-shah-for-kashmir-initiative/articleshow/70628240.cms?utm_source=contentofinterest&utm_medium=text&utm_campaign=cppst

https://caravanmagazine.in/politics/rss-attempt-takeover-arya-samaj-english

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Art vs Life in Tokyo

With PA Rajinth’s Kaala, staring Thalaivaa Rajinikanth due to open on the 7th June 2018, and with all the controversy around Rajinikanth’s encounter and intervention in Thoothukudi recently, I feel it is timely that I release this video of my own little intervention on the streets of Tokyo as a part of Cowboys and Indians: Tokyo Edition on May 11th 2018. Rajinikanth’s outburst brings into focus the liminality of art and life, and indeed the ultimate severality of these categories. Rajinikanth the politician came out quite harshly against the culture of protest and resistance in Tamil Nadu. While his character in Kaala is a rabble rousing revolutionary, real life Rajinikanth has come off looking rather reactionary. This self-inflected break between person and persona threatens to eviscerate not only the credibility of Rajinikanth’s politics but also that of his highly developed artistic identity. Still, I will be there at the Hollywood 3 Cinema in Surrey for the opening night in the Fraser Valley, British Columbia, Canada!

Kaala and Caste

As we eagerly await Kaala, Rajinikanth SUPERSTAR’s first movie after his entry into Tamil Nadu politics, it is pertinent to reflect on the messages embedded in this and his last release, Kabali. Both films are the directorial works of PA Rajinth, the rising Kollywood auteur of Dalit origins who has successfully presented critical social messages with mass commercial appeal. Rajinth is vocal on Dalit issues off the screen and here is an important document evidencing his rage and articulating his core message – TAMILS ARE DIVIDED BY CASTE … ADMIT IT!  – It is a message that is steeped deep in Ambedker Blue and, incredulously, one that SUPERSTAR Rajinikanth seems to be taking upon his crisp new political mantle whose own native hue is allegedly a Hindutva Saffron.

Rajinikanth as Signifier

rajini
On December 31st 2017 SUPERSTAR Rajinikanth confirmed his entry into Tamil Nadu Politics by announcing that he would launch a new political party before the next assembly election in the state. Growing up as a Tamil in Malaysia in the 1970’s, although I was not a film fan, I was aware of Rajnikanth’s significance as an identity pioneer. Up till his arrival on the scene, the dark skinned  audiences of Tamil cinema had perversely preferred their leading men pale-faced and all powdered up. Rajnikanth had changed all that and gone on to become the biggest box office draw in Indian cinema. Later in my life, as my children were growing up in Kuching, Sarawak far from my parents and any significant Tamil influences, I went looking for Tamil media to fill the lack. I found a copy of Rajnikanth’s 1995 release, Muthu at the local night-market and to my delight, my girls loved it. What’s more, I found that I loved Muthu too.

On a visit to Tokyo at around this time, I was greeted by a billboard image of Rajinikanth. ‘Muthu’ or ‘Dancing Maharaja’ as the film was titled for its Japanese release, had become a box-office sensation in Japan. This was a rare example of an idiomatic local cultural product becoming a cross-over success without any mitigation of its sharp flavors. To the contrary, Japanese fans now learn Tamil to follow their SUPERSTAR in his own idiom. Against the grain of an era of global marketing and dochakuka in which the global products are varied, adapted and ‘localized’ for specific markets, Rajinikanth appears to have successfully projected an untempered idiomatic expression into a culturally distinct market and milieu. I recognized in this phenomena a signifier for the antithesis of the homogenization that was taking hold in the all global arenas, including that of contemporary art.

https://www.ndtv.com/tamil-nadu-news/tamil-superstar-rajinikanth-announces-his-entry-in-politics-top-10-quotes-1794021

http://koboibalikkampung.wixsite.com/kedualan