Buddhism லேபிளுடன் இடுகைகளைக் காண்பிக்கிறது. அனைத்து இடுகைகளையும் காண்பி
Buddhism லேபிளுடன் இடுகைகளைக் காண்பிக்கிறது. அனைத்து இடுகைகளையும் காண்பி
சனி, 23 ஜூன், 2012
சனி, 3 டிசம்பர், 2011
Buddhist dominations is the real reason for ethinic problems : பௌத்த மேலாதிக்கமே இனவாதத்திற்கு முதன்மைக் காரணம்!- பேராசிரியர் பீற்றர் சால்ககு
பௌத்த மேலாதிக்கமே இனவாதத்திற்கு முதன்மைக் காரணம்!- பேராசிரியர் பீற்றர் ஸ்சால்க்
பௌத்த மேலாதிக்கமும் அதற்குத் துணைப் போகும் சிங்கள சக்திகளும் தமிழர்களிற்கு எதிரான இனவாதத்திற்குக் காரணம் என சுவீடனைச் சேர்ந்த பேராசிரியரும், தமிழ் மக்களின் பிரச்சினைக்கான தன்னை முழுமையாக அர்ப்பணித்தவருமான பீற்றர் சால்க் ரொறன்ரோவில் இடம்பெற்ற கருத்தரங்கில் குறிப்பிட்டார்.
கனடியத் தமிழ் ஒன்றியத்தினால் நேற்றைய தினம் ஒழுங்கு செய்யப்பட்டிருந்த இலங்கை இனப்பிரச்சினையில் மதங்களின் பங்கு என்ற கருத்தரங்கில் உரையாற்றும் போதே பேராசிரியர் பீற்றர் சால்க் மேற்கண்டவாறு குறிப்பிட்டார்.
சிங்களமொழி பேசும் கிறிஸ்தவர்களின் தலைமை போர்க்காலத்தில் பௌத்தசிங்களம் மேற்கொண்ட தமிழ் மொழி பேசும் கிறிஸ்தவர்களின் மீதான இனப்படுகொலைக்கு மௌனமாக ஆதரவை வழங்கியதைக் குறிப்பிட்ட அவர், கிழக்குத் திமோரில் கிறிஸ்தவர்கள் தாக்கப்பட்ட போது குரல் கொடுத்த பாப்பரசர் மற்றும் வத்திகான் தலைமைகூட தமிழ்க் கிறிஸ்தவர்கள், பாதிரியார்கள் படுகொலை செய்யப்பட்டபோது குரல் கொடுக்கத் தவறி விட்டது எனவும் சுட்டிக் காட்டினார்.கனடியத் தமிழ் ஒன்றியப் பிரமுகர் திரு. தியோடர் அந்தனி அவர்களின் தலைமையில் இடம்பெற்ற இந் நிகழ்வில் யோர்க் பல்கலைக்கழக பகுதிநேர விரிவுரையாளரான கலாநிதி பார்வதி கந்தசாமி உரையாற்றுகையில், பௌத்த மதப் பரவலாக்கல் வட கிழக்குப் பகுதியில் எவ்வாறு புரையோடிப் போயுள்ளது என்பதை ஆதாரங்களோடு தெளிவுபடுத்தியதோடு,
மாதகல் கடற்கரையே சங்கமித்திரை வந்திறங்கிய இடம் எனக் குறிப்பிட்டு அங்கே பெரிய விகாரை கட்டப்படுவதையும் வவுனியாவிலிருந்து யாழ் செல்லும் பாதையின் பல இடங்களிலும் புத்த கோவில்கள் தற்போது கட்டியெழுப்பப்படுவதையும் குறிப்பிட்டு இதனை இந்தியாவிலுள்ள இந்து மத, சைவ மதத் தலைமைகள் கண்டிக்காதையும் சுட்டிக் காட்டினார்.
மாதகல் கடற்கரையே சங்கமித்திரை வந்திறங்கிய இடம் எனக் குறிப்பிட்டு அங்கே பெரிய விகாரை கட்டப்படுவதையும் வவுனியாவிலிருந்து யாழ் செல்லும் பாதையின் பல இடங்களிலும் புத்த கோவில்கள் தற்போது கட்டியெழுப்பப்படுவதையும் குறிப்பிட்டு இதனை இந்தியாவிலுள்ள இந்து மத, சைவ மதத் தலைமைகள் கண்டிக்காதையும் சுட்டிக் காட்டினார்.
இக் கருத்தரங்கில் பேசிய ரொறன்ரோ பல்கலைக்கழகப் பேராசிரியரான கலாநிதி யோசப் சந்திரகாந்தன் அவர்கள் இலங்கையில் இனங்கள் ஒண்றினைந்து வாழுவதற்கு பௌத்த சிங்கள இனவாதமே பெருந்தடையாக உள்ளது என்பதை தெளிவுபட விளங்கப்படுத்தியதோடு அது விரைவில் உலகால் உணரப்படும் என்ற ஆதங்கத்தையும் தனது பேச்சில் தெரிவித்ததோடு,
இனப்பிரச்சினை ஆயுதப் போராட்டத்தின் பின்னர் ஏற்படதொன்றல்ல என்றும் அது பல நூற்றாண்டுகளாகப் புரையோடிப் போயுள்ள ஒரு விவகாரம் என்றும், இரண்டு மொழி பேசும் இரு தேசிய இனங்கள் இலங்கைத் தீவை தமது தாயகமாகக் கொண்டவை என்பதையும், அவை இரு தனித்துவமான பண்பாட்டு விழுமியங்களைக் கொண்டவை என்பதையும் மேற்குலகு தெளிவுபட உணர்ந்த பின்னரே தீர்வு முயற்சிகளிற்கு முனைய வேண்டுமெனவும் கூறினார்.
இனப்பிரச்சினை ஆயுதப் போராட்டத்தின் பின்னர் ஏற்படதொன்றல்ல என்றும் அது பல நூற்றாண்டுகளாகப் புரையோடிப் போயுள்ள ஒரு விவகாரம் என்றும், இரண்டு மொழி பேசும் இரு தேசிய இனங்கள் இலங்கைத் தீவை தமது தாயகமாகக் கொண்டவை என்பதையும், அவை இரு தனித்துவமான பண்பாட்டு விழுமியங்களைக் கொண்டவை என்பதையும் மேற்குலகு தெளிவுபட உணர்ந்த பின்னரே தீர்வு முயற்சிகளிற்கு முனைய வேண்டுமெனவும் கூறினார்.
இவ் விழாவில் மத்திய கன்சவேட்டிவ் கட்சியைச் சார்ந்த திரு. சக் கொங்கல் அவர்களும், மாகாணக் கன்சவேட்டிவ் கட்சியைச் சேர்ந்த திரு. சான் தயாபரன் அவர்களும் கலந்து கொண்டிருந்ததோடு பேராசிரியர் பீற்றர் சால்க் அவர்கள் எழுதிய “தமிழர்கள் கடந்த காலத்திலிருந்து நிகழ்காலத்திற்கு” என்ற நூலிற்கான மதிப்பீட்டயையும் திரு. சக் கொங்கல் மேற்கொண்டார்.
ஞாயிறு, 11 ஏப்ரல், 2010
சனி, 4 ஜூலை, 2009
Buddhism among Tamils is
quenched from two sides:
Schalk
[TamilNet, Thursday, 02 July 2009, 06:09 GMT]
“To say that Tamil tradition has always been all-inclusive of religions is modern Tamil national ideology projected into an invented past. It is not history of the Tamils”, writes Professor Peter Schalk, challenging the perspectives of looking at Tamil identity from the point of the use of Tamil language that simultaneously accommodated various religions in its history, despite of them contradicting one another or coming and going. Responding to an article on Buddhism appeared in TamilNet, Tuesday, Prof. Schalk said that Buddhism among Tamils he objectifies is different from what the Sinhala-Buddhists are envisaging.
Response from Peter Schalk to a TamilNet article ‘Ploy of Buddhism to nullify Tamil nationalism’:
“To say that Tamil tradition has always been all-inclusive of religions is modern Tamil national ideology projected into an invented past. It is not history of the Tamils”, writes Professor Peter Schalk, challenging the perspectives of looking at Tamil identity from the point of the use of Tamil language that simultaneously accommodated various religions in its history, despite of them contradicting one another or coming and going. Responding to an article on Buddhism appeared in TamilNet, Tuesday, Prof. Schalk said that Buddhism among Tamils he objectifies is different from what the Sinhala-Buddhists are envisaging.
Response from Peter Schalk to a TamilNet article ‘Ploy of Buddhism to nullify Tamil nationalism’:
Professor Peter Schalk
Martial Sinhala Buddhism today having left its ties to the Buddha is both exclusive and excluding. It is Sinhala, not Tamil. Therefore Buddhism among Tamils appears like an anomaly to it. What to do about an anomaly? Its existence in the past and present is denied or its importance is reduced to a triviality by Sinhala mercenary scholars.
What happens today is that the former programme by Cyril Mathews from the early 1980s to identify all Buddhist places, mainly 16, in the North as Sinhala, is completed, this time with the full support of scholar mercenaries, the Government and of the Armed Forces.
These places are in the forefront of Sinhala colonisation in areas of Tamil speakers. In this polarised situation it is a riddle to me how Buddhism among Tamil speakers can be said to neutralise Tamil nationalism. Tamil-speaking Buddhists are strongly Tamil oriented. They claim even that Buddhist Kantarotai was Tamil, not Sinhala.
We have to distinguish between Buddhism among Tamils and Buddhism in Tamil speaking areas implanted by modern martial Sinhala-Buddhists for the benefit of the Sinhala army personal, traders and colonisers who are fed with Sinhala-Buddhist pamphlets in English or Sinhala. They live as a separate entitity but they have administrative power. They deny of course that Kantarotai was Tamil.
A recent trend among them is to deny the concept of the Mahavamsa 25 that only Buddhists are humans. It does not fit into the official evaluation of what a human is imposed by the UN. Now they think that Tamils are humans and therefore qualified for Buddhism, which however is Sinhala Buddhism. It is sometimes put into English and sometimes even into Tamil.
In this case it is evident that an attempt is made to neutralise Tamil nationalism of Tamil speakers, but that has nothing to do with the kind of Buddhism among Tamils that I objectify. It is indeed important that this kind of humanised martial Sinhala Buddhism is highlighted and revealed as a political program of neutralising Tamil nationalism.
What I say about Saivism was that from the time of Campantar exists a strong trend that is even canonized within Tamil Saivism in the Tevaram that Tamil is an expression of Saivism and Saivism of Tamil. That does not imply that all Saivas think in that way or that Saivism per se thinks so. I mention this about Saivism to show that Buddhism among Tamils is classified as an anomaly by some Saivas also. Buddhism among Tamils is quenched from two sides.
To say that Tamil tradition has always been all-inclusive of religions is modern Tamil national ideology projected into an invented past. It is not history of the Tamils.
My writing on Buddhism among Tamils are available in two volumes from 2002 entitled "Buddhism among Tamils" issued by Uppsala University.
Chronology:
What happens today is that the former programme by Cyril Mathews from the early 1980s to identify all Buddhist places, mainly 16, in the North as Sinhala, is completed, this time with the full support of scholar mercenaries, the Government and of the Armed Forces.
These places are in the forefront of Sinhala colonisation in areas of Tamil speakers. In this polarised situation it is a riddle to me how Buddhism among Tamil speakers can be said to neutralise Tamil nationalism. Tamil-speaking Buddhists are strongly Tamil oriented. They claim even that Buddhist Kantarotai was Tamil, not Sinhala.
We have to distinguish between Buddhism among Tamils and Buddhism in Tamil speaking areas implanted by modern martial Sinhala-Buddhists for the benefit of the Sinhala army personal, traders and colonisers who are fed with Sinhala-Buddhist pamphlets in English or Sinhala. They live as a separate entitity but they have administrative power. They deny of course that Kantarotai was Tamil.
A recent trend among them is to deny the concept of the Mahavamsa 25 that only Buddhists are humans. It does not fit into the official evaluation of what a human is imposed by the UN. Now they think that Tamils are humans and therefore qualified for Buddhism, which however is Sinhala Buddhism. It is sometimes put into English and sometimes even into Tamil.
In this case it is evident that an attempt is made to neutralise Tamil nationalism of Tamil speakers, but that has nothing to do with the kind of Buddhism among Tamils that I objectify. It is indeed important that this kind of humanised martial Sinhala Buddhism is highlighted and revealed as a political program of neutralising Tamil nationalism.
What I say about Saivism was that from the time of Campantar exists a strong trend that is even canonized within Tamil Saivism in the Tevaram that Tamil is an expression of Saivism and Saivism of Tamil. That does not imply that all Saivas think in that way or that Saivism per se thinks so. I mention this about Saivism to show that Buddhism among Tamils is classified as an anomaly by some Saivas also. Buddhism among Tamils is quenched from two sides.
To say that Tamil tradition has always been all-inclusive of religions is modern Tamil national ideology projected into an invented past. It is not history of the Tamils.
My writing on Buddhism among Tamils are available in two volumes from 2002 entitled "Buddhism among Tamils" issued by Uppsala University.
Chronology:
செவ்வாய், 30 ஜூன், 2009
Ploy of Buddhism in nullifying
Tamil nationalism
[TamilNet, Tuesday, 30 June 2009, 01:53 GMT]
The North and East of the island of Sri Lanka should first be subjected to ‘archaeological’ investigation to prove the land’s Sinhala ownership, before its ‘resettlement’, is the demand of the National Front of Buddhist monks of Sri Lanka, reported Virakesari a few days ago. If archaeology has any say, the entire island having microlithic sites of prehistoric period has to be resettled by Veddas, and if enough Veddas are not found in the island they could still be found among their next of kin outside, ranging from the Austro-Asiatic tribes of the South Asian subcontinent to aborigines of Borneo, Papua New Guinea and Australia, commented an academic of ethnic studies in the island.
The feature article received from the academic follows:
The idea of the Sinhala-Buddhist monks is to show the Buddhist vestiges in the North and East and to use them as a card in the cultural genocide of Eezham Tamils by Sinhalicizing the Tamil homeland.
Buddhism is not a prerogative to the Sinhalese or Sinhalese monks.
The monks need to realise that unlike the Sinhala-Buddhist identity, and for that matter any identity in the island, the Tamil identity by its legacy is secular and inclusive to all religions.
It was a historical process that Tamils, for whom Buddhism was one of the religions, renounced it by their choice centuries ago.
It was a historical process that the Tamils, who were sharing the entire island along with the Sinhalese, ever since the very beginning of the assertion of such identities in the island, evolved the Eezham Tamil identity just like the Sinhala identity, and eventually carved out a homeland for them in the North and East.
Any objective archaeological evidence, beginning from the first written records, i.e., the Brahmi inscriptions of the island, would tell how Tamil clans were actively constituent to the ethnic formations in the island.
From Point Palmyrah in the Jaffna Peninsula where Buddhist vestiges are found to Dondra Head in the south where the ruins of a Saivite temple, Thenavarai Naayanaar, can still be found, was not an exclusive property of those who claim themselves as Sinhalese or Tamils today.
But it was also a historical process in the recent centuries that by the way colonialism, orientalism and nationalism processed, by the way modern state formation took place and by the way post-independence polity operated and suffrage exercised, strong foundations were laid necessitating the contemporary reality of divisive nationalisms in the island.
Archaeology and Buddhism are not problems, despite the fact that the former is understood in the island in its 19th century concept as a tool of nationalism and the latter as it is asserted in the island today is a re-discovery of colonial orientalism. The problem is their exploitation by genocidal elements for the subjugation of one people by the other.
How faith and academic disciplines can be distorted to serve ethnic subjugation, even by so-called learned people, can best be seen in a recent piece of writing by Manouri Senanayake, a Professor of Paediatrics of Colombo University who wrote on History and says that Tamils never had a territorial claim in the island, there is no justification for their own nationalism, no power devolution needed and if Tamils want a homeland they should find it in Tamil Nadu.
Meanwhile, a Scandinavian professor in a recent international seminar said that since Buddhism is an inclusive religion and since Tamils were once practising it, they should consider of becoming Buddhists and should be receptive to the efforts of some Buddhist monks in the island preaching the faith in Tamil.
He was not agreeable with the position that the basis of Tamil nationalism in the island, i.e., identity based on the use of Tamil language, is inclusive to religions and said that it is Tamil-Saivite.
How Tamils, whether Saivite of Christians, envisaging secularism in their nationalism as well as Muslims who come out with a separate identity but whose mother tongue is Tamil - all struggling against the genocidal hegemony of Sinhala-Buddhism, are going to look at his proposal is a question.
Two years back a private TV channel was inaugurated in Colombo by Mahinda Rajapaksa to preach Buddhism in Tamil. This venture of telecasting in Sinhala, Tamil and English was funded by a Tamil-Hindu, Muhundan Canagey, with the support of a Buddhist NGO and some Sinhala entrepreneurs, and through technical arrangements with the Malaysian company Dialog, Hindustan Times reported in July 2007.
On the occasion, Sri Lanka president’s secretary Lalith Weeratunga was reported saying: “the coming into existence of this channel is symbolic of the inalienable and irreversible ties between Sri Lanka and India”.
Reflecting such sentiments of culture and imperialism, a Chennai-based retired professor of South Asian Studies, now in the national security advisory team of the Indian Establishment, recently said that Sri Lanka got everything of its culture from India. Similar to the Sinhala academics who refuse to see the evolution of Eezham Tamil identity as something belonging to the island and want them to go to Tamil Nadu, the Indian academics never see that India itself is a part of a larger South Asian cultural phenomenon.
If national boundaries of today mean anything then Buddhism didn’t originate in India but in Nepal, even though it seems the Nepalis have still not learnt to capitalize on it.
The academic cited above also said that the Tamils, retaining their identity, should be able to live in the island as ‘loyal Sri Lankans’. It is possible in India for a person to retain his or her religio-communal identity, if not the state identity, and to live in a state for decades without learning even to converse in the local language, but to still feel as an Indian. It is the impossibility of such a situation in the island that makes Eezham Tamil nationalism a necessary reality.
A few years ago this academic advised the up-country Tamils that they being folk in their practices, don’t need to study the Hinduism textbooks written by Jaffna Tamils.
The up-country Tamils are unable to hold even their temple festivals today.
The probing tentacles of the Indian Establishment, blogs run by ex intelligence officers, while extremely keen in nullifying Eezham Tamil nationalism, have expressed great hopes on the totalitarian regime of Mahinda Rajapaksa for Indo-Sri Lanka cooperation.
Meanwhile, BJP, the leading opposition of India, viewed as the champion of Hindu nationalism, is said to be hatching a new programme based on the promotion of Buddhism for the electoral advantage of luring Daliths on its side. Narendra Modi’s Gujarat is the epicentre where the state government is initiating a World Buddhist Conference in the MS University of Baroda.
Sections of BJP media, especially originating from Kerala, have already started claiming how Hindus of India have saved the Buddhists of Sri Lanka from 'Tamil terrorism'.
The ruling party of Tamil Nadu, the DMK, believed by many as the bastion of secularism of Tamil Nationalism, is seen only hoodwinking superficially in matters such as temple priests, calendar etc., but failing in actually defending Tamil nationalism from those who want to nullify it.
News about Buddhist connections between Colombo and a political party in Tamil Nadu has also surfaced in recent times.
Some political circles supportive of the Eezham Tamil cause are now reportedly advocating for not insisting on Eezham Tamil nationalism.
In the meantime, Mahinda Rajapaksa government, after killing 20,000 Tamils and incarcerating the rest in concentration camps and open prisons, is appealing to Buddhist countries to support its agenda.
A diplomat of a far eastern country is recently reported to have attached credibility to Mahinda Rajapaksa’s ‘vision’ for Tamils to resolve the conflict.
While all with vested interests use terror and con for the annihilation of even the basic right of Eezham Tamils to assert to their secular nationalism, Buddhism seems to be imperceptibly emerging as a popular political lure in the service of the axis of imperialism in Asia.
The North and East of the island of Sri Lanka should first be subjected to ‘archaeological’ investigation to prove the land’s Sinhala ownership, before its ‘resettlement’, is the demand of the National Front of Buddhist monks of Sri Lanka, reported Virakesari a few days ago. If archaeology has any say, the entire island having microlithic sites of prehistoric period has to be resettled by Veddas, and if enough Veddas are not found in the island they could still be found among their next of kin outside, ranging from the Austro-Asiatic tribes of the South Asian subcontinent to aborigines of Borneo, Papua New Guinea and Australia, commented an academic of ethnic studies in the island.
The feature article received from the academic follows:
The idea of the Sinhala-Buddhist monks is to show the Buddhist vestiges in the North and East and to use them as a card in the cultural genocide of Eezham Tamils by Sinhalicizing the Tamil homeland.
Buddhism is not a prerogative to the Sinhalese or Sinhalese monks.
The monks need to realise that unlike the Sinhala-Buddhist identity, and for that matter any identity in the island, the Tamil identity by its legacy is secular and inclusive to all religions.
It was a historical process that Tamils, for whom Buddhism was one of the religions, renounced it by their choice centuries ago.
It was a historical process that the Tamils, who were sharing the entire island along with the Sinhalese, ever since the very beginning of the assertion of such identities in the island, evolved the Eezham Tamil identity just like the Sinhala identity, and eventually carved out a homeland for them in the North and East.
Any objective archaeological evidence, beginning from the first written records, i.e., the Brahmi inscriptions of the island, would tell how Tamil clans were actively constituent to the ethnic formations in the island.
From Point Palmyrah in the Jaffna Peninsula where Buddhist vestiges are found to Dondra Head in the south where the ruins of a Saivite temple, Thenavarai Naayanaar, can still be found, was not an exclusive property of those who claim themselves as Sinhalese or Tamils today.
But it was also a historical process in the recent centuries that by the way colonialism, orientalism and nationalism processed, by the way modern state formation took place and by the way post-independence polity operated and suffrage exercised, strong foundations were laid necessitating the contemporary reality of divisive nationalisms in the island.
Archaeology and Buddhism are not problems, despite the fact that the former is understood in the island in its 19th century concept as a tool of nationalism and the latter as it is asserted in the island today is a re-discovery of colonial orientalism. The problem is their exploitation by genocidal elements for the subjugation of one people by the other.
How faith and academic disciplines can be distorted to serve ethnic subjugation, even by so-called learned people, can best be seen in a recent piece of writing by Manouri Senanayake, a Professor of Paediatrics of Colombo University who wrote on History and says that Tamils never had a territorial claim in the island, there is no justification for their own nationalism, no power devolution needed and if Tamils want a homeland they should find it in Tamil Nadu.
Meanwhile, a Scandinavian professor in a recent international seminar said that since Buddhism is an inclusive religion and since Tamils were once practising it, they should consider of becoming Buddhists and should be receptive to the efforts of some Buddhist monks in the island preaching the faith in Tamil.
He was not agreeable with the position that the basis of Tamil nationalism in the island, i.e., identity based on the use of Tamil language, is inclusive to religions and said that it is Tamil-Saivite.
How Tamils, whether Saivite of Christians, envisaging secularism in their nationalism as well as Muslims who come out with a separate identity but whose mother tongue is Tamil - all struggling against the genocidal hegemony of Sinhala-Buddhism, are going to look at his proposal is a question.
Two years back a private TV channel was inaugurated in Colombo by Mahinda Rajapaksa to preach Buddhism in Tamil. This venture of telecasting in Sinhala, Tamil and English was funded by a Tamil-Hindu, Muhundan Canagey, with the support of a Buddhist NGO and some Sinhala entrepreneurs, and through technical arrangements with the Malaysian company Dialog, Hindustan Times reported in July 2007.
On the occasion, Sri Lanka president’s secretary Lalith Weeratunga was reported saying: “the coming into existence of this channel is symbolic of the inalienable and irreversible ties between Sri Lanka and India”.
Reflecting such sentiments of culture and imperialism, a Chennai-based retired professor of South Asian Studies, now in the national security advisory team of the Indian Establishment, recently said that Sri Lanka got everything of its culture from India. Similar to the Sinhala academics who refuse to see the evolution of Eezham Tamil identity as something belonging to the island and want them to go to Tamil Nadu, the Indian academics never see that India itself is a part of a larger South Asian cultural phenomenon.
If national boundaries of today mean anything then Buddhism didn’t originate in India but in Nepal, even though it seems the Nepalis have still not learnt to capitalize on it.
The academic cited above also said that the Tamils, retaining their identity, should be able to live in the island as ‘loyal Sri Lankans’. It is possible in India for a person to retain his or her religio-communal identity, if not the state identity, and to live in a state for decades without learning even to converse in the local language, but to still feel as an Indian. It is the impossibility of such a situation in the island that makes Eezham Tamil nationalism a necessary reality.
A few years ago this academic advised the up-country Tamils that they being folk in their practices, don’t need to study the Hinduism textbooks written by Jaffna Tamils.
The up-country Tamils are unable to hold even their temple festivals today.
The probing tentacles of the Indian Establishment, blogs run by ex intelligence officers, while extremely keen in nullifying Eezham Tamil nationalism, have expressed great hopes on the totalitarian regime of Mahinda Rajapaksa for Indo-Sri Lanka cooperation.
Meanwhile, BJP, the leading opposition of India, viewed as the champion of Hindu nationalism, is said to be hatching a new programme based on the promotion of Buddhism for the electoral advantage of luring Daliths on its side. Narendra Modi’s Gujarat is the epicentre where the state government is initiating a World Buddhist Conference in the MS University of Baroda.
Sections of BJP media, especially originating from Kerala, have already started claiming how Hindus of India have saved the Buddhists of Sri Lanka from 'Tamil terrorism'.
The ruling party of Tamil Nadu, the DMK, believed by many as the bastion of secularism of Tamil Nationalism, is seen only hoodwinking superficially in matters such as temple priests, calendar etc., but failing in actually defending Tamil nationalism from those who want to nullify it.
News about Buddhist connections between Colombo and a political party in Tamil Nadu has also surfaced in recent times.
Some political circles supportive of the Eezham Tamil cause are now reportedly advocating for not insisting on Eezham Tamil nationalism.
In the meantime, Mahinda Rajapaksa government, after killing 20,000 Tamils and incarcerating the rest in concentration camps and open prisons, is appealing to Buddhist countries to support its agenda.
A diplomat of a far eastern country is recently reported to have attached credibility to Mahinda Rajapaksa’s ‘vision’ for Tamils to resolve the conflict.
While all with vested interests use terror and con for the annihilation of even the basic right of Eezham Tamils to assert to their secular nationalism, Buddhism seems to be imperceptibly emerging as a popular political lure in the service of the axis of imperialism in Asia.
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இடுகைகள் (Atom)
வேதனையுடன் இலக்குவனார் திருவள்ளுவன்
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