An Alternative Analysis Of Aluthgama
Dr. Nirmal Ranjith Dewasiri
Ethno-religious identity groups are formed in a structurally antagonistic pattern through specific historical processes. The Buddhist and Hindu revival movements which emerged in Sri Lanka in the middle of the 19th Century are the bases of present ethno-religious groupings.
Sinhala ethnicity is defined in opposition to, or structured against, Tamil and Muslim ethnicities. Sinhala ethnic sentiment is, therefore, hostile towards Tamils and Muslims. ‘Structured against’ does not mean that as individuals and in the context of day-to-day interactions, we Sinhalese consider Tamils and Muslims our enemies. But there are deep rooted perceptions that Muslim agglomerations will invariably endanger the Sinhala ethnicity. Similarly Tamils are viewed as those perpetually planning to divide the country in collusion with South India and the Tamil diaspora.
This is a tinderbox that could give rise to a conflagration any time: any time when political elites use these tensions to gain political power and the personal benefits that come with that power.
Was Aluthgama a random incident?
The easiest path to the top in Sri Lankan politics lies through one of the two major parties. Those who take alternative paths, such as persons in the smaller political formations, have to find new ways of attracting public attention and gaining political traction. Promoting universally accepted values such as social justice, equality for all, and democracy was one such way. This was the modus operandi of left wing political parties such as the Lanka Sama Samaja Party. This strategy does not divide society vertically. Promoting universal values is ineffective in yielding immediate individual or political gains. The collapse of the Soviet Union and the comprehensive defeat of the JVP insurrection in 1989 marked the end of the road for this strategy.
