Peace for the World

Peace for the World
First democratic leader of Justice the Godfather of the Sri Lankan Tamil Struggle: Honourable Samuel James Veluppillai Chelvanayakam

Sunday, November 5, 2017

SRI LANKA: TENSIONS UNRAVELLING ACROSS THE REFORM ROAD-MAP – KISHALI PINTO JAYAWARADENE


Image: This year, the mood of the visiting European delegation is certainly more irritable. ( photo credit: FT)

Sri Lanka Brief05/11/2017

There appears to be a brisk uptick in the tone of visiting European lawmakers to Sri Lanka this week as compared to their sojourns last year.

Has realism dawned, too little, too late?


In November 2016, the delegation of the European Parliament departed the shores of the country saying that they were ‘pleased and impressed’ with the progress evidenced on ‘Human Rights and national reconciliation.’ Apparently among the reasons for this ‘pleasure’, was the issuing of circulars to military and police on respecting rights of detainees and suspects and ‘improvements in freedom of media, absence of censorship and the ability of civil society to operate more freely.’

Certainly only the prejudiced would not hail these as improvements of the Rajapaksa-status quo. That said, the Rajapaksa decade is no standard for measuring. Much more progress than circulars and the absence of white vans should have been evidenced by late 2016.

And let us be clear, the effusiveness indulged in by visiting delegations from the EU, UK or US in response to this Government’s performance has been majorly counter-productive during the past two years. If the assessments had been less uncritically glowing, tough national critiques of governance processes may have had wider space to breathe as it were. Now as the tension unravels in all but a few areas of the reform road-map, the dismay is evident but is this too little, too late?

Sneaky goings-on over law reform

One must not forget and disturbingly so, that the November visit of the European lawmakers last year was right before the unholy fracas over a draft Counter-Terrorism Act (CTA) which had been drafted in secret apparently with the ‘acquiescence’ (to be kind) of UN and EU agencies in Colombo despite their heated denials. This draft CTA was indescribably more oppressive than the existing Prevention of Terrorism Act (PTA).

Public uproar arose over its contents only after it was leaked to this newspaper, with successive drafts swinging like a yo-yo between bad and worse. In fact, as I pointed out in these column spaces at the time, analyzing these drafts came close to being subjected to ‘cruel, inhuman and degrading treatment’ as their contents inflicted grave distress given that they directly violated basic constitutional rights won through decades of hard fought legal battles in Sri Lanka’s superior courts.

A case in point was the inclusion of espionage in the early CTA drafts contradicting precedents of the Supreme Court on freedom of expression and information. Following protests, the draft clauses were hastily withdrawn but restored again in the later versions of the CTA. The term ‘espionage’ was sneakily withdrawn but the specifically dangerous and vague content of the offences including an overly broad definition of confidential information was brought back just the same under different headings.

Main priority should be to address system failures

This was disingenuous behavior calculated to arouse fury precisely because it sought to underestimate the rigour of public critiques of the draft. A similar tactic was used for introducing, withdrawing and then re-introducing the criminalization of writing or actions that offended ‘unity’ in the draft CTA, whatever that esoteric word may mean. Those potentially most at risk were journalists and critics despite shoddy protection of some kind for ‘registered’ media.

These worrying developments were in tandem with the refusal of state policy makers to ensure that ‘ordinary’ suspects in police custody had access to independent legal counsel immediately after arrest where the Criminal Procedure Code was concerned. Indeed, the resistance was such that it seemed that guaranteeing this right, commonly available in all advanced and most developing jurisdictions, would bring about a shocking breakdown of the criminal justice system.

But Sri Lanka’s criminal justice system has anyway broken down, not due to excessive liberality shown to suspects but due to excessive police brutality and entrenched systemic defects including laws delays. Instead of acknowledging this and devising policy and legal measures to correct that failure, we bury our heads in the sand and refuse to concede the truth.

What concrete and corrective measures have been taken?

In fact, the irony was that, if the EU had not linked the replacement of the PTA to their list of conditions for EU GSP Plus, we may not even have had a proposed CTA at all. The PTA was the known enemy, even with all its monstrous shortcomings. But its sins were used to justify a replacement law and then a draft worse than the existing law was allowed to emerge from a secretive drafting process in a deft sleight-of- hand. As cautioned in these column spaces previously, this must be seriously assessed by international agencies operating on much on the same ostrich-like principles as the Government.

This year, the mood of the visiting European delegation is certainly more irritable. We are told that there is ‘disappointment’ over Sri Lanka’s ‘slow roll-out of human rights reforms’ projected as a quid pro quo for EU GSP Plus trade concessions. Regressing from being ‘pleased and impressed’ to ‘disappointed’ within the short space of one year is a good indication of how precarious this system of checks and balances is.

But language aside, what concrete measures have been taken to ensure that another unseemly CTA draft is not again sprung on an unsuspecting public? This remains unclear. Pressed against the wall at the time, noises were made by the EU office and Government representatives about a collaborative process of revisions but little is known to the public. The draft CTA has vanished into the murky ether of the relevant Parliamentary Sectoral Oversight Committee and we are informed that a revised draft will emerge early next year. At least this time around, this draft must be made available for public feedback under the stamp of the Government.

Who answers for the agony of the wronged?

And there are substantive lessons to be learnt. Just recently a detainee held under emergency law for ten years was acquitted by the Colombo High Court. The Court rejected the confession given to the police, concluding that it had not been made voluntarily and finding contradictions between prosecution witnesses that went to the root of the case.

For one judge who goes meticulously into a particular case to ferret out these details, how many others will even bother? Even in this case, who recompenses the detainee for the years spent in prison, the torment and the agony?

These are pointed questions that misguided policymakers attempting to rest a system of justice on confessions given to police officers in circumstances of invariable coercion must ask themselves.
-Sunday Times

Once again Nations are tapping at the door of the UN!

It is not always guns and artilleries that have decided the political future of peoples. There are times when the pen, paper and tongue have played their part successfully.

by S. V. Kirubaharan-
( November 5, 2017, Paris, Sri Lanka Guardian) When the United Nations was established in 1945, there were only 51 members countries – Argentina, Australia, Belgium, Bolivia, Brazil, Byelorussian Soviet Socialist Republic, Canada, Chile, China, Colombia, Costa Rica, Cuba, Czechoslovakia, Denmark, Dominican Republic, Ecuador, Egypt, El Salvador, Ethiopia, France, Greece, Guatemala, Haiti, Honduras, India, Iran, Iraq, Lebanon, Liberia, Luxembourg, Mexico, Netherlands, New Zealand, Nicaragua, Norway, Panama, Paraguay, Peru, Philippine Republic, Poland, Saudi Arabia, Syria, Turkey, Ukrainian Soviet Socialist Republic, Union of South Africa, Union of Soviet Socialist Republics, United Kingdom, United States, Uruguay, Venezuela and Yugoslavia.
Since then at certain intervals, many countries have been granted membership. By 1990, there were 159 members. These included former Ceylon, present Sri Lanka, which was granted UN membership in 1955, after its application had been vetoed twice by the then USSR.
From 1991 to 2011 UN membership increased rapidly reaching a total today of 193 countries. The Holy See (Vatican) and Palestine, which have Observer status with the UN, are not counted as member states.
In fact, the collapse of the USSR in December 1991 gave birth to fifteen new countries. Take a closer look and we see that also in 1991, seven more countries gained membership (Democratic People’s Republic of Korea, Estonia, Latvia, Lithuania, Marshall Islands, Federated States of Micronesia, Republic of Korea) bringing the total then to 166 members.
During 1992 the membership was augmented by thirteen new members (Armenia, Azerbaijan, Bosnia and Herzegovina, Croatia, Georgia, Kazakhstan, Kyrgyzstan, Republic of Moldova, San Marino, Slovenia, Tajikistan, Turkmenistan, and Uzbekistan). Then in 1993, it rose by another five (Andorra, Czech Republic, Eritrea, Monaco, Slovakia and Former Yugoslav Republic of Macedonia) reaching to 184 member states.
In 1994 Palau; in 1999 Kiribati, Nauru, Tonga; in 2000 Federal Republic of Yugoslavia, Tuvalu; in 2002 Switzerland and Timor-Leste; in 2006 Montenegro and in 2011 South Sudan sought their membership in the UN. Presently there are 193 member countries with voting rights. Observer status does not give eligibility to vote in the UN. Switzerland had observer status for a long time, agreeing to membership only in 2002.
If one analyses those countries which sought UN membership, especially after 1991 – except a few, all others fought either for their independence or their right to self-determination. Unfortunately many of those countries paid a huge price for their independence.
We should not fail to consider countries which do not have UN membership, because their applications have been vetoed by one of the permanent members in the UN Security council. Two very good examples are the Republic of China – ROC (Taiwan) and the Republic of Kosovo.
In fact, out of 193 members of the UN, hundred and eleven (111) members have recognised the Republic of Kosovo as a sovereign state.
On 23 November 1971 the ROC was replaced by the People’s Republic of China – PRC in the UN Security Council, obviously granting of ‘veto’ power to the PRC. However, the UN offered the ROC the possibility of remaining in the UN as a member in the General Assembly. Then ROC President Chiang Kai-shek refused to accept the offer, saying that the ROC would not remain in the UN, if the PRC was allowed membership. However, since 1991 the ROC’s application for full membership and its request for non-member observer status in the UN has been vetoed by PRC and consistently denied.
The saddest part is that, the ROC is recognised as a sovereign state, by only twenty in the UN. This includes the Holy.
History repeats
Now history repeats itself. In a manner similar to what happened soon after the collapse of the USSR and the Eastern bloc, today the struggle for the right to self-determination and independence is taking the lead. Today what is happening in the Spanish autonomous region of Catalonia, the Iraqi autonomous region of Kurdistan, two wealthiest northern regions of Italy – Veneto (Venice), and Lombardy (Milan) who have voted for greater autonomy, are all giving strong signals that they are waiting for recognition.
Also many other nations in Africa, America, Asia and Europe have been yearning for their independence for a long time, based on their historical claims. The struggles in Africa and Asia are violently suppressed by states which are reluctant to grant either more autonomy or independence. However these oppressed nations are once again tapping at the doors of the UN.
In September 2014, Scotland’s referendum for independence was narrowly-defeated through many promises given by Westminster. But once the United Kingdom leaves the EU, a second referendum for the independence of Scotland will be inevitable.
The former UN Secretary General Dr Boutros Boutros-Ghali’s prediction may be coming true. He once said that there will be a time when the member states of the UN will be doubled.
It is not always guns and artilleries that have decided the political future of peoples. There are times when the pen, paper and tongue have played their part successfully.
Tamils in Sri Lanka
When its comes to the Tamils in the island of Sri Lanka, the reality is that in the recent past, there was a de-facto administration which existed for nearly two decades with all sorts of infrastructures. For some unknown reasons, ‘Unilateral Declaration of Independence – UDI’ was not made by the administrators.
In June 2008, I wrote an article titled “UN member states recognise de-facto and independent states”. It was widely published in many media including one in Colombo. For obvious reasons, the media in Colombo censored a certain part of that article.
In that article, I concluded that, “Presently Tamil Eelam (the Tamil de-facto administration) is lacking in only three things. One, it has not declared its independence; secondly, it is waiting recognition and thirdly, even though it has its own financial institutions, it is using the Sri Lankan currency in place of its own. Therefore it is the right time for Tamil Eelam to think of introducing its own currency and to work hard for its international recognition.” (Excerpt)
If UDI had been declared by the administrators, today the situation would have been different. However, what is surprising about today’s Sri Lanka is that the same people, who rejected locally signed pacts and the Indo-Lanka accord – during the peak days of the war, made a promise to India and the International community that they would give more than what was in the Indo-Lanka accord. I refer to the 13thamendment. Now, once again, the very same people are spreading a claim locally and internationally that ‘there is no political problem for the Tamils in Sri Lanka’.
I believe that neither India nor the international community are dumb and blind. In the past, they played a serious role in many situations around the globe. Let’s wait and see.
The former American President, Abraham Lincoln once said, “You can fool all the people some of the time and some of the people all the time, but you cannot fool all the people all the time.”
(The writer is the Founder General-Secretary of the Tamil Centre for Human Rights – TCHR in France)

Tamilstan, Muslimstan Or Federalism?

Dr. Jagath Asoka
logoAny conversation or discussion about Sri Lanka that involves SinhaleseTamils, and Muslims is incendiary; add Buddhism, it will explode. So, curb your desire to curse before you read this article. I am not suggesting a solution to our eternal ethnic problems, just asking some irrational questions. Can we avoid a Three-State Solution?
‘Stan’ is a Persian word that means inhabitant or living place. Thus, Tamilstan means the land of the Tamil people.
Each ethnic group in Sri Lanka is fighting over issues such as political representation, language, self-government, control over our natural and other resources, migration within the country, and the desire for preserving our distinct ethnic, religious, or national identities.
In a nutshell, our country’s Constitution is like a single birth certificate that was issued to triplets—one birth certificate for three children—where the Sinhalese child gets preferential treatment, rendering the other two children subordinate to the chosen one. How are we going to resolve this problem?
Why Federalism? Because it is often claimed that federalism is vital to keep unity in a diverse society. Federalism, in theory, provides equal opportunities, greater economic prosperity, protection from external military threats, and well-being to all. Federalism is a covenant or agreement that is based on trust, not force or intimidation. Here is an example.
In theory, the USSR, under the Soviet constitution of 1977, reserved the right of secession for all fifteen Republics; however, in practice, secession was impossible; the central government, the communist party, and a highly centralized federal structure made ultimate decisions; eventually, the USSR collapsed when the party’s grip became weak and the republics started seceding. When it comes to federalism, “Putting together” and “Holding together” are two different ball games.
In Sri Lanka, will Sinhalese, Tamils, and Muslims, a population of different ethnic, linguistic, regional, and religious groups—ever agree to share the powers and responsibilities towards a common goal: to prosper together as Sri Lankans?
In 1948 when Ceylon gained independence, we did not choose federalism to keep Sinhalese, Tamils, and Muslims— ethnically, culturally, and linguistically disparate population in Sri Lanka—united. In Sri Lanka, will federalism function successfully? Or if federalism fails, will our county split eventually: Separatism, not two-state solution, but three-state solution?
Our thirty-year ethnic war ended in 2009; does that mean we will live happily ever after? We cannot predict our future, but we can learn from others. When discontent among ethnic groups is rife, separation is ineluctable.
Is there an ideal single form and model of federalism, federation, or federal political system in the world? I think you know the answer.
Since each country that follows a federal system—there are 27—functions differently in relation to structures and institutions, centralization and decentralization, and distribution of powers and control over natural resources, what is the model of federation that we are going to follow or create in Sri Lanka? The Canadian and American model of liberal federations or the Pakistani and Malaysian model of illiberal federations”?
The notion that a multiparty system prevents dictatorship and authoritarianism is a hoax. Federalism does not always mean decentralization; on the contrary, there are highly centralized federations and unitary systems where one can see much more decentralization. Rule of law and tolerance are the essence of any system, whether federal or unitary.
Rule of law and tolerance are the essence of federal democratic systems that we find in the USA, Australia, Switzerland, and Canada—yes, these countries are not perfect, but they strive constantly. We see this struggle here in the USA under Trump. In Sri Lanka, before we talk about federalism, we need to establish the rule of law and tolerance, which is almost non-existent in Sri Lanka. Courts are the umpires of federalism. Do you think, our judicial system is capable of being impartial when dealing with issues related to Sinhala-Buddhists vs Tamils or Sinhala-Buddhists vs Muslims? Tolerance is the linchpin of a multi-ethnic society. 
We all know how other religions fared when Buddhism became the state religion during the reign of Emperor Asoka. Asoka’s attitude was to honor other religions, by doing so one’s own religion benefits and so do the other religions. But Sirimavo Bandaranaike was not the latest incarnation of Emperor Asoka.
In Sri Lanka, federalism can easily turn into illiberal federalism because Sri Lankans tend to worship “tin pot benevolent dictators.”
Simply, yearning for Eelam is not unique for Sri Lankan Tamils; it is a universal conundrum: one humanity, many nations, a state for each ethnic group.
In Sri Lanka, is it possible to maintain a multi-ethnic federalism where ethnic groups within the boundaries of the state wherein each has valid claim to language rights and self-government powers to maintain itself as a distinct society and culture?
Most Sri Lankans are much smarter than the demented demagogues who try to promote Sinhala-Buddhist hegemony.
What if we create a system where Sinhalese may have the final decision on the affairs of Tamils and Muslims; Tamils could have the final decision on the affairs of Sinhalese and Muslims; and Muslims would have the final decision on the affairs of Sinhalese and Tamils? Three ethnic groups, although they are separate, cannot work without the other two.

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Tamils must decide their political destiny through a Referendum TGTE will accept their verdict – Rudrakumaran


BY Ruwan Laknath Jayakody-2017-11-05

The self-proclaimed Transnational Government of Tamil Eelam-United States of America (TGTE) constitutes, for most, what is popularly described as the Liberation Tigers of Tamil Eelam (LTTE) rump, a fringe element within the Tamil Diaspora, or perhaps not a microcosm at all. We interviewed the so-called 'Prime Minister' of TGTE, lawyer Visuvanathan Rudrakumaran via email.
Excerpts of the Interview:

The rise of intolerance in Sri Lanka

Muslims and upcountry Tamils have different problems


article_image
 A Cost Moor of UNP-ITAK-LDP-ACIUF-Independent vintage, gets a leg up in 2009

Capable of better achievements outside the plantations

by Kumar David- 

Here is a correspondence that is worth a wider readership than the few who have accessed it so far; for obvious reasons I do not give real names. The storyline goes like this. I was involved in a rather quarrelsome exchange with a friend of Engineering Faculty days who was a leftist; let’s call him/her Ratne. The issue of dispute was anti-Rohingya genocide against Muslims in Burma’s Rakine state. I was harshly critical of Burman Buddhists, the army, and I have not spared Aung San Suu Ki either. Such critiques are standard fare in political circles. Ratne, no longer a leftist, retorted with a bout of ‘whataboutism’; what about the Christians, what about the British etc.

Cabinet Taking Over Public Institutions Is Not Yahapālanaya


Chandra Jayaratne
An Open letter to the Prime Minister and Copied to the President
Dear Mr. Prime Minister,
logo“Yahapalanaya” is not Taking Away Accountabilities of Independent Public Institutions and Vesting them in Cabinet Ministers

In order to assure Good Governance -“Yahapalanaya”, as the Chairman of the Parliamentary Steering Committee on Constitutional Affairs, You are vested with the leadership accountability to ensure that the recommendations linked to the reform of article 52(2) of the Constitution dealing with Secretaries to Ministries, as duly endorsed by the Sub Committee on Public Finance, is steered through the Constitutional Reforms process and embodied in the new Constitution. This single move will make a significant difference to assuring Yahapalanaya – Good Governance.
The Ceylon Constitution Order in Council 1946, endowed on Ministers only general powers of direction and control, with the relevant provision reading as “Each Permanent Secretary shall, subject to the general direction and control of his Minister, exercise supervision over the department or departments of Government in the charge of his Minister.
All stakeholders of society, having experienced the ill effects of endowing power on the Ministers to issue not only policy directions to Ministry Secretaries, but in addition to have power to direct and control them in the exercise of supervision of the Departments and Institutions under the Ministry, would certainly endorse the above reform of limiting the administrative and control power of Ministers. 
In the above context, it is most surprising that the Foreign Exchange Act No; 12 of 2017certified on 28th July 2017 is to be brought in to effect from November 2017, in a form which is mostly unchanged from its original draft. This enactment is despite the serious concerns expressed by the civil society before the enactmentIt is sad that the assurances the civil society had from those in governance that the issues of priority concern of civil society will be addressed by Committee Stage amendments in Parliament have not been delivered by the Government.
Outside of the short periods of the recent past, when politically driven persons and cronies of those in the apex of power and governance headed the Central Bank, the top tier leaders of the Central Bank have upheld and implemented best practices and principles of Central Banking. The best of talent available in the country is attracted to the Central Bank and key staff members are amongst the most competent professionals in the market. Resources for references and networking and exposure through best available training options enrich the capability of staff of the Central Bank. As a Public Institution engaged in regulatory governance, the Central Bank has unquestioned integrity and capability, so long as political interference and influence do not taint such core values. The Monetary Board, when properly constituted with persons of integrity and professionalism, provides an apex structure of leadership and effective decision making for best practices driven good governance.
In the above context it is difficult to neither to understand nor accept, the rationale for taking away the powers and accountability hitherto vested in the Central Bank and its affiliated agencies, in exercising best judgment and professionalism based regulatory enforcements concerning the management of foreign exchange. It is even more difficult to justify how these accountability transfers can be  made to a Minister and not to an Independent Public Institution, especially in the light of the unanimous agreement of the Parliamentary Sub Committee that Article 52(2) should revert to the pre 1972 Constitutional provisions.
Even at this late stage, the Civil Society urges you, in the context of your commitment to Yahapalanaya-Good Governance, to reconsider the likely negative implications and the potential future  impact on good governance and monetary management, arising from the following issues, risks, unprofessional practices and financial crimes, by enforcing the new law as presently enacted :
  • Bringing in to force the new law effective November 2017, in the absence of essential regulations and guidelines, especially when such regulations and guidelines have not been transparently reviewed with civil society;
  • The key decision making functions with the highest levels of authority and empowerment in the management and governance have been shifted  from
    • the expertise and experience enriched,
    • citizen recognized  independent public institution of the Central Bank,
to a politically elected individual minister, leaving the Monetary Board and the Central Bank accountable for monetary stability assurance under the Monetary Law, being vested with only the agency functions of implementation, which latter function also as per Ministerial directions, and thus violates the accepted best practice principles of management and control by an Independent Public Regulatory Institution

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ACJU: An orchestra of frogs in a well


Photo courtesy Maatram

AMEER FAAIZ-on 

Does the axiom have it that the more you change, the more you remain the same? With a slight twist, what may be said of All Ceylon Jammiyathul Ulama (ACJU) is that the more you try to change, the more you are dragged to same. In an uncharacteristic move the representatives of ACJU in Justice Saleem Marsoof’s committee that was appointed in 2009 to make recommendations to reform the Muslim Marriage and Divorce Act (MMDA) have given their response in writing to the said committee’s draft proposals. This 37-page response[1] defies logic and common sense in virtually denouncing all proposed reforms and leading possibly to a deadlock within the committee. This is also bound to cause division within the community.

An argument for a new Constitution


By Dr. Paikiasothy Saravanamuttu-2017-11-05

The constitutional reform debate in Sri Lanka, currently exemplified by the debate on the much delayed Interim Report of the Steering Committee of the Constitutional Assembly is in substantive terms and popularly perceived as such, about the interrelated issues of a) the structure of the State in terms of its unitary character, b) the retention, reform or abolition of the Executive Presidency, b) greater devolution of powers to the provinces and c) a new electoral system. Added to this is the gross distortion that the intention and outcome of the reform process will be that Article 9 giving Buddhism the foremost place will be repealed.

Whilst these issues attract debate over the details of constitutional design, they are loaded with political significance to the extent that as the current popular and parliamentary debate attest, the very need for reform leave aside a new Constitution, is being questioned.

This confirms that constitutional reform is political in nature and the process of constitutional reform is very much of a political exercise, especially when popular legitimacy and support have to be garnered through a referendum. Therefore, the question of why we need a new Constitution and why the answer to this question lies in reform of the three areas outlined above needs addressing. In doing so, it should be noted that rigid stereotypes and false dichotomies have been abandoned elsewhere in the real world and in constitutional theory where hybridity abounds, but it still exist in the political faith and beliefs of stakeholders in the Sri Lankan polity.

The short answer to why we need a new Constitution is that there is a democratic deficit in our governance, which should be addressed by the Constitution as the supreme law of the land. This includes a political and constitutional settlement of the national question – the unfinished business following the military defeat of the LTTE in May 2009. We need to move beyond a post-war situation in which the guns fall silent to a post-conflict situation in which the roots of conflict will not be sustained or reproduced.

Demand for reform

Pertinent in this context is that the demand for reform and replacement of the existing 1978 Constitution arose before and after its promulgation. Every victorious presidential candidate from Chandrika Kumaratunga in 1994 has campaigned for the presidency on a platform of its abolition. They have recognized that the consolidation of power in that single office facilitates authoritarianism. This includes Mahinda Rajapaksa who also campaigned against President Kumaratunga's August 2000 Constitution Bill ditching the unitary status clause and replacing it with a clause that identified Sri Lanka as a Union of Regions and yet as President conceded from the outset the need for a political and constitutional settlement of the national question, introducing into the political debate the idea of 13 Plus – the 13th Amendment to the 1978 introducing devolution to the provinces, but never fully implemented in terms of land and Police powers. Whilst coming to power on a platform to abolish the Executive Presidency, President Rajapaksa in 2010 introduced the 18th Amendment to the Constitution, which effectively removed checks and balances on the executive and abolished term limits on the presidency. President Sirisena too, won on a platform of a new Constitution, the abolition of the Executive Presidency and greater devolution. To the credit of the current government, the 19th Amendment to the current Constitution redressed to some extent the damage wrought by the 18th Amendment and reintroduced independent commissions and term limits on the presidency.

Greater devolution in the current context has been championed by all Provincial Councils in the submission of Chief Ministers to the Constitutional Assembly and in the report of a conference of Chief Ministers, Governors, Leaders of Opposition and key bureaucrats involved in the daily functioning of the Provincial Council system organized by the Centre for Policy Alternatives (CPA) in August 2016. In political terms, what needs to be rectified is the perception of devolution as a resolution of the National Question alone and therefore only for the Tamils of the North and East and not as a system of governance for all citizens irrespective of ethnicity and religion. To be welcomed in this regard is the proposed constitutional recognition of the principle of subsidiarity in the Interim Report whereby the central government should deal with issues that cannot be dealt with at the lower tiers of government. Devolution has twin benefits for us – as a scheme of conflict transformation and as a means of bridging the overall deficit in democratic governance. It needs to be championed in the current context as such and take head-on the tendentious arguments that embedding it in the Constitution is as capitulation to foreign pressure, over-sensitivity and even partiality to ethnic minority demands.

Articles 2 and 9

All of this may be too 'technical' in terms of the public debate where Articles 2 and 9 of the current Constitution – the unitary State and Buddhism provisions respectively – now dominate debate about constitutional reform. Opponents of the process have proclaimed in the absence of any effective counter narrative from the government that the intention is to pave the way for federalism and secession and the dethroning of the paramount position of Buddhism in the country.

They point to the suggestion in the Interim Report that reference to the structure of the State as 'unitary', be replaced by the Sinhala and Tamil terms Eekiya Rajaya and Orumiththa Nadu respectively. The argument is that the very contemplation of this is evidence of the overall objective of paving the way for federalism – advocacy of which, in a notable judgment the Supreme Court of Sri Lanka has declared is not tantamount to that of secession.

It is the case too that the United Kingdom for example from whose constitutional dispensation a number of the key local biases also stem, is a unitary state with considerable devolution to the Scotland, Wales and Northern Ireland. There is some irony in the fixation on the English term 'unitary' by opponents of constitutional reform!

Arguments with regard to the retention of the Executive Presidency and the unitary state provision that posit the need for a strong centralized state as the bulwark of enduring peace, unity and national prosperity fly in the face of recent history. The unitary state provision did not prevent a bloody civil war of almost three decades. Neither did the Executive Presidency. They both presided over that civil war and another bloody insurgency in the south of the country – both of which have delayed peace and prosperity in this country for decades. Symbolic though it may be argued to be, the primacy of Buddhism is surely at odds with the equality accorded to all citizens? The latter is surely a key objective in the movement from the post-war to the post-conflict and in the light of recent attacks on minority religions?

Aspirations of all peoples

Most importantly, as this country approached the 70th anniversary of its independence from colonial rule, it is appropriate that the social contract of government and governance be refreshed to accommodate the aspirations of all of its peoples. Moreover, the historical moment of the two main parties of government being in government together, voluntarily for the first time, needs to be capitalized upon and a vision of a new Sri Lanka underpinned by a facilitating constitutional dispensation projected and promulgated. There is no substitute in this respect and despite the attempts of the current government to ascertain public views on constitutional reform, for the government to spearhead an intensive island-wide outreach and information campaign on why we need a new Constitution and what it should contain.

The Israeli philosopher Avishai Margalit wrote of civilized and decent societies in which institutions do not humiliate citizens and citizens do not humiliate each other. A new Constitution is about this and it needs to be pursued and promulgated not on the basis of the politics of harm, hurt and hate but with honesty, courage and imagination as the blueprint for a Sri Lanka that is a functioning democracy in word and deed, peaceful, plural and prosperous throughout the diversity of all of its peoples.

Framed




by Sanjana Hattotuwa- 

I was approached some months ago by staff of the Office of National Unity and Reconciliation (ONUR) to help with a photography project. The idea was to celebrate seventy years of Sri Lanka’s independence by asking citizens to submit photos that, to them, framed hope and reconciliation. After sharing some ideas around the theme and related technical aspects, I forgot about the project until I was invited to be part of the jury that selected winning entries which would go on public display.

And that was when things started to get interesting.

ONUR received less than 400 submissions. I didn’t see the call for the submission of photographs, but was assured that it went in all three languages in the mainstream print media as well as social media. The jury expected many more photos, especially since the call extended over some months. Aside from other reasons, the jury felt that when asked to capture hope and reconciliation, citizens don’t quite know how best to frame either. This was supported by the fact that most of the photos submitted captured, somewhat bizarrely given the clearly stated theme, random scenes from nature, domestic pets, birds and a whole range of wild flowers or indoor floral arrangements.

The jury didn’t quite know what to do with these photos, or how to explain them. Did those who submitted them just do so in the hope they would be selected? Were they sent by mistake? Even as we dismissed them, we agreed there was something going on that, while beyond the scope of the project, was nevertheless interesting to flag – that when asked to capture either hope or reconciliation in post-war Sri Lanka, few seemed to be driven by a political imagination. Photography and its dominant frames seemed to exist in a domain largely independent of socio-political, cultural, religious drivers and identity politics. There was no critique of, amongst other things, context or place, of dominant narratives or of space. Flowers, bees, landscape, sunsets, mountain mist, pets and even the odd bovine were worthy of capture perhaps because of some entirely personal interest. But the submission of this content to a public photo competition demonstrated little to no discernible critical reflection, by photographers who were also citizens, on their politics, privilege, position, identity or location. It truly was the oddest phenomenon. Were we wrong to expect anything more, or different?

After photos were short-listed, including twelve winners, ONUR said that plans for the public display of the photos involved printing them at around the size of a large calendar, and showing them at a venue like JDA Perera Gallery or the Harold Peiris Gallery at the Lionel Wendt. However, I felt that instead of getting the public to come to see the photos, the photos should be placed in the midst of where the public already congregated. I came up with the idea of printing them in a very large format, and placing them across the walking and jogging paths around Independence Square in Colombo. A project like this had never been done before and to its credit, ONUR was very supportive of the idea. I agreed to help on a voluntary basis. Late stage curation isn’t ideal, but I wanted to use the opportunity to critique so much that held hostage meaningful reconciliation.

In 2017, Independence Square is an interesting location. On the Western flank, a very large Buddhist flag is hoisted and flies every day. A much smaller national flag is flown just behind the statue of D.S. Senanayake at the front or North of the monument. On the Eastern flank, a flagpole, of comparable height to the one of the West, is where the national flag should be present. But it’s absent, and can only be hoisted with the permission of the Navy. On the day of the exhibition and for its entire duration, we were told that the rope to hoist the national flag had frayed, which prevented it from being flown. A monument to celebrate the country’s independence is thus, visually and through the oversight of the military, associated with only a single religion. It is quite revealing that of the thousands who flock to the monument, no one asks why it is only a Buddhist flag, and not the national flag, that flies there.

Using my curatorial freedom and the 76 selected photos, I set out to more clearly highlight the violence of all this. Flanking the Buddhist flag, I placed images of Sri Lanka’s Muslim community – of two women, one in a hijab, engaged in manual labour, and in the other photo, another woman, also in a hijab, holding a Sri Lankan flag at what looked like a cricket match. On the other side of the flag pole, I placed an image of a book seller selling what appeared to be sermons of the Buddha on a street, and another image from Galle Face, showing a small Muslim boy eating an ice cream cone, amidst a sea of other people. Moving outwards in each direction, I placed images of children who were visibly from different ethnic and religious communities, an image of a Buddhist flag flying in front of a very well-known mosque in Colombo, Muslim men paying their last respects at the funeral of a venerable monk and other photos that when you stepped back, helped shape a more critical appreciation of the large Buddhist flag and its symbolism. Inside the monument, I deliberately placed images of Sri Lanka’s rich communal, religious and political diversity – reflecting upon our own tryst with destiny on February 4, 1948 and how much of the 70 years since have been mired in bloody violence. Each of the photos on the Eastern flank, all prize winners, resonated with the visible absence of the national flag. Back to the West, between the two large (dysfunctional) fountains, photos were placed along the walking path in the middle.

Aside from curatorial intent, the objective of the exercise was to get the public to engage with the photos. The very first who did and asked a lot of questions about the project and process were the janitorial and security staff of the monument itself, who would never in their lives set foot into JDA Perera Gallery or the Wendt. There were more people who congregated around and looked at the photos just as we were setting up than would have ever seen them had the venue been what ONUR had originally envisioned. It wasn’t just about numbers. Independence Square attracts school children from across the island, tourists, a random assortment of people from across the city who come to exercise, lovers, university students, the old and the young, and people clearly from various ethnic and religious communities. The photos captured the attention of all of them. Initially only planned to be held over two days, ONUR extended the exhibition till today – Sunday – because of public calls to keep it longer. On a very windy Friday – Poya Day – the frames kept falling over before we could anchor them more firmly with cement blocks. Each time they fell, someone from the surrounding area would go and put them up, without instruction and purely by their own volition. An organic sense of ownership around the content had developed.

The 76 photos vary in quality, framing, gaze and intent. Clearly, many of them don’t really resonate directly or obviously with the original call for photos on hope or reconciliation. But what they do show is a really diverse and ultimately, beautiful Sri Lanka – a country of different religions, communities, ethnic, socio-economic and political groups. Framed by the monument, the photos take a new life against contemporaneous discussions around the need for a new constitution, the violence of the BBS, the rise of extreme nationalism, the invisibility of militarization and the politics of public spaces.

It is simplistic to assume that photography alone, and these photos in particular, are able to change hearts and minds. But there is something here worth exploring. Something about photos from across Sri Lanka, framed in a large format and placed in the midst of the public, fellow citizens are attracted to; something that in a subtle but powerful way, contests the horribly exclusive, violent, divisive narratives that have overtaken dignity, decency and democracy in our 70 years of independence.

And that’s an idea worth pursuing.