I = A Note from Mike Morley, A Kiwi in Adelaide
I DO hope you hadn’t switched off either after the first 2 wickets in 2 balls, let alone the second. I’d been watching until they got to over 200, and then switched on to watch a bit of the rugby I’d recorded. Then switched back when they were round 220, and decided to watch till the end, as it looked to me that No. 11 just MIGHT last two balls.
Thank God I stayed with it. What a win! And what an innings from Perera!
Unbelievable how unflustered he seemed. And what glorious sixes! Let alone the final four brilliantly placed through slips. His SECOND Test century? Incredible!
You’ll probably be celebrating all week ….. M
Filed under cricket for amity, cultural transmission, fundamentalism, heritage, landscape wondrous, life stories, martyrdom, rehabilitation, self-reflexivity, slanted reportage, Sri Lankan cricket, sri lankan society, the imaginary and the real, unusual people
Michael Roberts ….. This article appeared first in Studies in Conflict and Terrorism, 2007, vol. 30: 857-88.with the title “Suicide Missions as Witnessing: Expansions, Contrasts” and is reproduced here with its original American English spelling. The re-working of this article was seen to by Ms Nadeeka Paththuwaarachchi of Battaramulla. The pictorial images are embellishments that were not part of the original essay. I have also added highlighting emphasis in orange as well as a few hyperlinks to other standard sources of information. The bibliographical references are within the End Notes as in the original format.
ABSTRACT: Studies of suicide missions usually focus solely on attacks. They also have highlighted the performative character of suicide missions as acts of witness. By extending surveys to suicidal acts that embrace no-escape attacks, theatrical assassination, defensive suicide, and suicidal protest, one gains further insight into the motivations of individuals and organizations. Illustrative studies, notably the assassination of Mahatma Gandhi and Sadat as well as Tamil Tiger operations, generate a typology that underlines the benefits of such extensions. The Japanese and Tamil contexts reveal the profound differences in readings of sacrificial acts of atonement or punishment by local constituencies. Norman Morrison in Washington in 1965 and Jan Palach in Prague in 1969 did not have such beneficial settings and the immediate ramifications of their protest action were limited. Morrison’s story highlights the significance of a societal context of individuated rationalism as opposed, say, to the “pyramidical corporatism” encouraging martyrdom operations in the Islamic world.
Jan Palach…19 Jan. 1969 Nathuram Godse vs Mahatma Gandhi .. 30 Jan 1948
Filed under arab regimes, atrocities, Buddhism, cultural transmission, fundamentalism, heritage, historical interpretation, immolation, Indian traditions, Islamic fundamentalism, jihad, landscape wondrous, life stories, LTTE, martyrdom, meditations, military strategy, performance, politIcal discourse, power politics, prabhakaran, religiosity, religious nationalism, Saivism, self-reflexivity, Sinhala-Tamil Relations, suicide bombing, Tamil Tiger fighters, terrorism, the imaginary and the real, truth as casualty of war, unusual people, vengeance, violence of language, war crimes, world events & processes