Reconciliation and the role of India

Reconciliation and the role of India

Presentation by Prof Rajiva Wijesinha, MP

At the Observatory Research Foundation

Delhi, December 13th 2013

I must admit to being deeply worried about the current state of relations between India and Sri Lanka. I contrast this with the excellent situation that obtained in 2009, when India was the chief component of the protective barrier against efforts to stop us eradicating terrorism from our shores. One might have thought that this was a goal the whole world would have supported, but sadly this is not an ideal world and countries will naturally put their own self interest first. Fortunately, not only did India’s interests coincide with our own at that stage, but given the terrible toll terrorism funded by external sources was taking on both our countries, I think it is also true to say that we worked in accordance with the highest moral perspectives.

But the aim we shared then, of eradicating terrorism on our shores, went hand in hand with another commitment, which was the promotion of pluralism in Sri Lanka. This again is a moral goal, but it also has a practical dimension, in that the full incorporation of the Tamil people in the body politic in Sri Lanka would have reduced the potential for future terrorism.

Sadly Sri Lanka has not pursued the Reconciliation process with the commitment it requires. Given its urgency I believe we should try to understand the reasons for this, and try to overcome them. In this process India has a significant role to play.

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The World Today: China, India and the United States as seen from Sri Lanka

Text of a presentation by Prof Rajiva Wijesinha, MP, at the Seminar on:

Crossed Perceptions: China, the United States, the European Union, Brazil and the Emerging World

October 22nd 2013, Rio de Janeiro

 

Let me begin with one of the formative myths of the Sri Lankan state. It deals with the introduction of Buddhism to the country, in the 2nd century BC. The king at the time, Devanampiyatissa, was out hunting when he came across a strange man in the forests of Mihintale. This was Mahinda, the son, or some say the brother, of the Mauryan Emperor Asoka, who had converted to Buddhism after a terrible war in which, to complete his conquest of India, he had slaughtered thousands.

When the monk saw Tissa, he asked him whether he saw the mango tree before them. Tissa said yes, and then the monk asked whether there were other mango trees. Tissa said yes, and then the monk asked if there were trees other than mango trees. Tissa said yes again, whereupon the monk asked whether, apart from all the other mango trees, and all the other trees that were not mango trees in the world, there were any other trees.

Tissa thought hard, and then replied that there was indeed the original mango tree the monk had pointed out. This was when Mahinda decided that Tissa was a fit person to understand the doctrines of Buddhism, so he preached to him and converted him and through him his people. Buddhism has since been the dominant religion in Sri Lanka, though, I think uniquely, we also have substantial proportions of our population belonging to the other principal faiths of the world, Hinduism and Islam and Christianity.

When I was young I used to think the story a silly one, but I have since understood its implications for the way we should look at the world. It seems to me now the epitome of what I would describe as the Eastern vision of the individual, society and the world, as opposed to the dichotomies the West believes in, and therefore often creates. In what I would posit as an ideal concept of our relations with the world, we should see ourselves as existing at the centre of several concentric circles, to all of which we belong. While we share aspects of identity with others belonging to those circles, ultimately we need also to be aware of the unique nature of our own individuality.

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The Bill of Rights

The National Action Plan for the Protection and Promotion of Human Rights 2011 – 2016 as well as the full series of  Sri Lanka Rights Watch are available at the Peace & Reconciliation Website.

I was sorry last week to miss the Nandadasa Kodagoda Memorial Oration for two reasons. One was because of great assistance rendered by his son Yasantha Kodagoda to Dayan Jayatilleka and our Mission in Geneva at sessions of the Human Rights Council. He was a pillar of strength in dealing with the Working Group on Disappearances, when we decided, after I became Secretary of the Ministry of Human Rights, that we had to clear the backlog. Much of this related to the late eighties, and Yasantha had done much work on this in the mid-nineties when the Foreign Ministry had developed tried to respond systematically.

Strengthening the Human Rights Commission

I was delighted last week to be told that the Human Rights Commission was receiving assistance from the Asia Pacific Centre which coordinates work with National Human Rights Commissions. When, following my appointment to convene the Task Force to promote and monitor action on the National Human Rights Action Plan, I met the HRC, I had been told that such assistance had been requested. I asked for a meeting, since I believe that the HRC is one of the core elements in the promotion of Rights in Sri Lanka, but I heard nothing, and later I was told that they had said they were too busy to meet me.

It was fortuitous that I found out they were present. During the Council of Asian Liberal and Democrats Congress that was held at Colombo, I noted the presence of the UN and on checking was told that a number of UN Human Rights personnel were staying.

The Ministry of External Affairs knew nothing about this, but I then checked with the UN Resident Coordinator who was helpful as always, and said he thought it was the Asia Pacific people who were working with the HRC. The chairman confirmed this, and kindly arranged a meeting for me at short notice.

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