I recently circulated a whole set of articles by some Muslim scholars (located in the Eastern Province and abroad) as well as a few others in Western universities — mostly written in the 2011-19 period. I am beginning to go through them slowly when I can carve out time for this set of tasks. A few have focused on the incidence of crime and communal violence in the post 2009 period.
What strikes me on reading these ventures is the limited degree of reading of past works that has been pursued and the appalling gaps in their background – lapses which also impinge on their comments on the death toll in the last stages of Eelam War IV.
Filed under accountability, chauvinism, communal relations, conspiracies, cultural transmission, doctoring evidence, economic processes, electoral structures, fundamentalism, historical interpretation, Islamic fundamentalism, island economy, landscape wondrous, language policies, legal issues, life stories, LTTE, martyrdom, Muslims in Lanka, nationalism, NGOs, photography, politIcal discourse, power politics, racist thinking, Rajapaksa regime, religiosity, security, self-reflexivity, Sinhala-Tamil Relations, slanted reportage, sri lankan society, Tamil civilians, Tamil migration, the imaginary and the real, truth as casualty of war, unusual people, vengeance, war reportage, welfare & philanthophy, working class conditions, world events & processes
Rajeewa Jayaweera, in Island, 27 October 2019, with this title “Hakeem-Bathiudeen United Front”
That the Rajapaksas were responsible for the political advent of Rishad Bathiudeen (RB) and his All Ceylon Makkal Congress (ACMC) is a widely believed theory. It was supposed to counter the political monopolization of the Muslim community by the Sri Lanka Muslim Congress (SLMC) and its leader and Rauff Hakeem (RH). Nevertheless, recent events indicate that may not be the case. When push comes to shove, they seem to be operating in unison, protecting and defending each other.
Filed under communal relations, ethnicity, governance, historical interpretation, Islamic fundamentalism, landscape wondrous, life stories, Muslims in Lanka, performance, politIcal discourse, sri lankan society, taking the piss
Our history of impunity, especially since the ascent to power of J.R. Jayewardene in 1977, brings us to the strange and largely un-mourned disappearance of the law. The Easter eruption, the evidence suggests, was a gamble the protagonists stumbled into in confronting the arithmetical realities of the coming presidential election. Their expectations appear to have gone awry. What transpired was in effect, a second attempt at disenfranchisement, this time of the Muslims. The Plantation Tamils were disenfranchised in 1949, as a follow up to the 1948 Citizenship Act.
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