Speech by Upali Cooray, at the inaugural meeting of Canadians for Peace
Dear Comrades and friends,
Let me, first of all, thank the organisers Canadian for Peace for inviting me to address this meeting and needless to say that I feel, as a member of the Committee for Democracy and Justice (CDJ) in Sri Lanka honoured by your invitation.
The CDJ was formed in London in the latter part of 1988 to campaign against the human rights violations in Sri Lanka under the Premadasa regime and has continued to campaign for human rights violations regardless of who has been in power.
This is the second time I am visiting Canada. The first was in 1971/72 when I toured Canada campaigning for the release of 80,000 political prisoners that were held in detention in the aftermath of the JVP debacle of April 1971. We did not campaign for their release because we agreed with the political programme or the strategy of the JVP. We did so because we firmly believe that every person, regardless of their political opinions and actions are entitled to human and fundamental rights. Ironically, the JVP itself had repeatedly demonstrated that they themselves are not prepared to respect the human rights of others. In fact JVP is not the only culprit in this regard. Be that it may, that is their problem and not ours. Our commitment to human and democratic rights is not based on their own actions and conduct but on our belief that if we do not stand up for human rights of every single individual, regardless of what they say or do, we will soon revert to a life of savagery and barbarity.
Identity and peace
I am often called upon to speak at meetings and conferences as Sinhalese. I find this label rather uneasy to bear and at least incomplete and inadequate to describe my thoughts and actions. I can remember the first time I applied for a Ceylon passport, as Sri Lanka was then called. There was a section, which asked every applicant to indicate his race. I wrote ‘human’ in that section and gave it to the Clerk who was going to process my application. When he sae the word human, he hit the roof and began to rant and rave at me. He asked me what do you mean you are human? Are you Sinhalese or Tamil? Having checked my name he himself deleted human and wrote Sinhalese. I tried to explain to this stupid man that Sinhalese and Tamil are not races. We are the same race and we all come from the same African mother from where we evolved. This is not only a question of a label. It is the whole approach to life and our conduct. Perhaps the generation that followed the anti-Tamil pogroms of 1977 to 1983 pogroms, whether they me Tamil, or Sinhala may not have had much contact with the other ethnic group. It was quite different in my youth. When I was studying at Aquinas College, we did not think of people as Sinhalese or Tamils. At the time I had 5 good friends of whom 4 were Tamils. I am still in touch with the two surviving friends-both Tamil. My first girl friend was Tamil. She said that I should convert to the Catholic faith or else she would not marry me. I desperately wanted to marry her but I could not become a Catholic because I was stark raving Communist. We are still very good friends. Ethnicity played no part at all in our relationships or in our daily life.
Every human being has many and different identities. We are lawyers, swimming teachers, classical music lovers, bird watchers, human rights activists, socialists, etc. As the Nobel Prize winning Economist Amratya Sen in his new book Identity and Violence explains, it is impossible to reduce human beings into a straightjacket such as Hindu or Muslim, Sinhala or Tamil or White or Black. Nationalists of all hues would like to see everybody through such a narrow and a meaningless framework. Such a tunnel vision inevitably makes us blind to reality and forces us to assess people from a fundamentally flawed point of view. For instance in London some Sinhala nationalists refer to me as an LTTE supporter whilst Tamil nationalists refer to me as an anti-Tamil. I say the first step we must take in order to achieve a just and a durable peace in Sri Lanka is to break with this methodology and to try to understand the multiplicity of identities we have and to recognise that different people prioritize different identities. How we understand other people and their identities is extremely important for the achievement of peace.
Spiralling violence
Every time I attend a meeting about the ethnic conflict in Sri Lanka we hear speaker after speaker catalogue the human rights violations committed by the Government of Sri Lanka, LTTE, Karuna Group etc. Each day, each week, each month and each year this catalogue becomes longer and the numbers of dead and wounded, abducted and disappeared, destroyed and ruined increases exponentially. Then we engage in the blame game. Who did what and when? Who massacred first and who retaliated? Who is the aggressor and who is the victim? Who is bragging about their military victories and who is crying foul? I see no purpose in such exercises. As Archbishop Desmond Tutu once said, once you adopt a policy of eye for an eye, there will be a lot of blind or one-eyed people. In my view there is nothing to commend on either side.
The starting point is to understand the reality today. It is clear that, on the one hand, the government of President Rajapakse has, so far, failed to put forward a set of proposal that would resolve the grievances of the Tamil people. While some individuals such as Professor Tissa Vitharana have indefatigably attempted to find a solution based on widest possible consensus, the government has given the impression that it is dragging its feet hoping for a military victory over the LTTE. The LTTE on the other hand, has totally rejected even the most radical of proposals (such as the one drafted by Neelan Tiruchelvam and others) that could have formed the basis of a negotiated settlement. Such intransigence has only led to the strengthening of warmongers and extremists.
Record of failure
The escalation of violence with all its attendant consequences is the inevitable result of such irrational conduct of both parties. Unfortunately, the main victims of this unreasonable behaviour are the ordinary people-often the less well of section of people. Except when they are coerced to participate in mindless demonstrations in support of one party or the other, people have little influence in the decision making process. They are compelled to be onlookers and impotent bystanders. In fact ordinary people are not expected to have any minds of their own. If they seek to express a different view from those who wield power they may soon find themselves in hot water.
Since 1978, various governments in Sri Lanka have promised that they would wipe out terrorism in a month, year, or two years etc. However, they have miserably failed to honour their promises. The LTTE too has promised the people that the final battle is at hand and that people should make their final sacrifice now. They too have failed to deliver on their promises. Neither side is accountable for their failures and blunders. The people on whom they seek support and sustenance cannot do much about it. When the leaders are proved wrong what can people do? As Bertolt Brecht once satirically suggested the answer-The Central Committee has told the people that it has made such and such a decision. The decision has proved to be wrong and unworkable. What is the solution? Dissolve the people! After all the leaders, Central Committees and governments can never do any wrong.
Yesterday’s men
In my humble view, neither the government nor the LTTE can tell us anything more than that we must tighten our belts, put up with death, destruction and privation again and again. They are offering more of the same. They offer us same bankrupt policies. For over thirty years we had heard this same monotonous tune. They want us do the same for the next thirty years or more.
These yesterday’s men, they are mainly men, cannot resolve this problem. It is no longer permissible for the people stay on the sidelines as onlookers and bystanders. That is why we must intervene directly in the peace process. Fundamental change in society, even as far back as the Spartacus revolt, has always been achieved when people intervened directly in the political and social process. While no one person as an individual may have all the answers to all our problems, collectively we have a wealth of experience and understanding that could be marshalled and utilised to resolve the most intractable of our problems. In any event this is not as an intractable problem as it may seem at first sight.
It is time to sound the tocsin
In my view it is time to sound the tocsin and it is time to call a halt to the war. It is sufficient to give one reason why we must say ‘Peace Now’. In the whole of South Asia, Sri Lanka has the highest literacy rate. Whereas the literacy rate in India is under 60% the equivalent figure for Sri Lanka is around 94%. It is country full of inventive and creative people. They have proved their mettle in every field of science and industry in every part of the world. Yet it is India and China that are racing ahead in economic development and social prosperity. While the rate of growth in USA and UK are in the region of 2% per annum for the lat ten years the growth in India and China have exceeded 9%. Last year China replaced UK as the fourth largest economy. Economic analysts expect China to replace USA as the largest Economy by 2020. Sri Lanka with its highly educated population, must hitch its wagon firmly to the growing economic process in China and India. It is IT Engineers, Accountants and Doctors that we must send abroad and not housemaids. If we waste our human and economic resources in a fruitless war for another 30 years, we will not be able to benefit from this Asian economic ‘miracle’. That alone is a good reason why we must say in unison ‘stop the war now’!
Every crisis is an opportunity
How do we stop the war? Most of us believe that we are powerless individuals. We do not have the money, power and the guns of the government and the LTTE. We must take one side or the other, even though we do not agree with everything they do. That is not true. It is not permissible for us to ignore the atrocities both sides commit because to criticise them would give the other a propaganda advantage. It is impermissible for us to silently approve any human rights violation. As to our ability to influence events, we must remember that governments and armed movements do not operate in a vacuum. It is the silence of good men that permit them to act with impunity. If we unite and if we make our voices heard, there can be no doubt that we can prevail. I am not saying the road to peace is an easy one; but the obstacles on our way are not insurmountable. I recognise that this is a historic crisis; a crisis which appears to be intractable. I am told that in the Chinese language the word Crisis also means an opportunity. We must turn this crisis into an opportunity to find a solution to it.
Devolution of power
The first step is to find a few demands that could mobilise the largest number of people. One such demand is that the government should without further delay put forward its proposals for devolution of power. We in the Committee for Democracy and Justice in Sri Lanka believe that the proposal put forward by Professor Thissa Vitaharana could be a starting point. We do not believe that a perfect solution could be found in one go. If we could agree on a broad framework, then it could be a basis for further negotiation. A broad campaign on such a demand could compel the government to stop dragging its feet on this issue. At the moment only the vociferous extremists of the JHU and JVP are making all the noises. This demand could give a voice to a large majority of people who have repeatedly voted for solution based on devolution of power. The main focus of this demand is the government.
Enter the democratic process
Secondly, if we are to make substantial headway in organising and mobilising a large section of the population around the demand for devolution of power, we must also demand that the LTTE should enter the democratic process. It is not necessary for the LTTE to use proxies. Instead it could directly participate in the electoral process and seek a democratic mandate from the people. They are entitled to seek and obtain procedural guarantees to ensure a free and a fair election. But it must genuinely enter the democratic process and convince the people that they will not resort to violence and intimidation. They must ensure that other political parties are also able to participate in the elections and compete for their party programmes without fear or favour.
Stop all violence
Thirdly, we must demand that all parties must cease all forms of violence and intimidation forthwith in order to create the conditions for a negotiated political solution and free and fair elections.
I do not pretend that tomorrow the government, the LTTE and other combatants will see the light and accept these demands as a new sermon from the Mount. Nor do I put forward the aforementioned demands as a final set of demands that everyone should accept without discussion or amendment. They are merely suggestions that could and would be refined, amended or changed when people begin to mobilise. However, I am convinced that when people begin to move, gather together, raise their voices and make themselves heard, you will see the beginning of a change; change in the way the government will think, speak and then act. Believe me sooner or later their impact would be felt in the LTTE too. When I was first arrested by the Sri Lankan police, rushed from the airport and taken to the CID headquarters, I was questioned by 7 top policemen including SP Wijesuriya, SP Jeganathan and a DIG. They were trying to implicate me in the JVP uprising. I explained to them that my idea of revolution was radically different from that of the JVP. I recalled the words of Leon Trotsky, who delivered his own defence from the dock when he was charged with treason following the failed revolution of 1905. I told the police that ‘revolution is not a situation where of people go out to the street to kill, but where thousands of people go out to the street, night after night, prepared to die, when the physical might of the soldiers is overpowered by the moral might of the people’. I firmly believe that if a substantial number of people make themselves heard, crying unison ‘peace now’, their power will substantially change the political landscape of Sri Lanka.
Confidence building measures
In order to mobilise people and build their confidence we must undertake a number of measures that would empower them and enable them to become self-reliant and self-confident. I have no time to give detailed account of measures we can adopt. They range from assisting plantation youth to improve their examination skills to helping fisher folk in Batticaloa to preserve their fish catch. Those of us who live in affluent societies could make a few sacrifices in order to provide assistance to less well off communities and help them to organise themselves, bring different communities together and avoid hardship. We must encourage all the people regardless of the language they speak, their beliefs and their ethnicity to work together, engage in recreation al activities together and interact with each other on a regular basis.
Get up stand up, Stand up for your rights
Our task today is to speak to the people, convince them and mobilise them. We have to find new and innovative means of bringing people together and provide them the courage and self-confidence to stand up to their convictions I could only conclude my words by repeating Bob Marley’s song-
Get up stand up; Stand up for your rights!
Get up stand up-Don’t give up the fight!
Stand up for your rights. Don’t give up the fight.
Don’t give up the fight.
Don’t give up the fight.
Thank You
Upali Cooray
