Samanth Subramanium, in New York Times, 2 July 2020, where the title reads “Two Wealthy Muslim Brothers became suicide Bombers, but Why?”
There’s a video of the exact moment Inshaf Ibrahim decided to abandon his life as a rich young man and turn into a mass murderer. In one sense, he had made up his mind weeks earlier, which was why he was loitering in the Cinnamon Grand hotel’s breakfast buffet on Easter Sunday last year in Colombo, strapped into a knapsack of explosives. Once he arrived, though, he appeared to dither. Later, investigators picked him out of CCTV footage, standing near a vacant table, wearing a baseball cap and a T-shirt, his back to the camera. In the footage, he moves like a perplexed penguin. Two steps forward, half a step back, a turn, another turn: a choreography of hesitation. Perhaps he is reconsidering? But no, the investigators concluded; he is waiting for more people to come in. Finally, a microsecond of stillness, arms heavy by his side; then his hands reach toward the front of his waist, and the film goes dark.
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Ahilan Kadirgamar, in Daily Mirror, 6 July 2020, where the title runs “Regimes in Times of Crisis: Authoritarian Populism, Bonapartism and Fascism”
The crisis we face now is like a tectonic shift in the economy. Global production, the labour used for it, and the demand to realise it, are all in free fall. What will be the political consequences, and what kind of regimes will emerge out of such a deep crisis?
In Sri Lanka, as we approach a significant parliamentary election, my question is not about the character of the parties and the personalities of the candidates that may win or lose. The victory of the SLPP and its consolidation is a bygone fact; that battle was lost with the presidential election last November.
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John Cleese got it right thirty years back: Virtue is built on the targeted “Other”
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