GEETHANJANA KUDALIGAMAGE

Rajapakse, regional politics, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Eurocentric DevelopmentalismƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ and the western hegemony (Part 8-A)

ƒÆ’-¡ƒ”š‚ ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I am talking of millions of men who have been skillfully injected with fear, inferiority complex, trepidation, servility, despair, abasement.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ ƒÆ’-¡ƒ”š‚ Aime Cesaire

Does this statement of Aime Cesaire possess any relevance to our struggle against all forms of hegemony? IsnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t this statement valid beyond geographical or language barriers and present a resemblance of thoughts among all marginalized people world over? By bringing knowledge of others into the forum, I wanted to bring a sense of solidarity among peoples who struggled for the same cause; by recognizing their voices we can realize that we are not alone. However, when our enemy is a global force, we must fight against it in global solidarity, but not in isolation. Suggested idea to drop western scholarship in my writing has to be taken under such condition.

ƒÆ’-¡ƒ”š‚ But Ideological polarization is the enemy of finding a way-out of any given social or ideological quagmire. As an artist I know that there are millions of gray shades in-between black and white. This tendency of forcing us to pick either this or that side is the usual method effectively used by hegemonic forces in their politics. These divide and rule policy was the old horse we witnessed in global politics and was the hallmark strategy of western media as well. It is an operation well-known throughout the history of colonialism.

ƒÆ’-¡ƒ”š‚ There is a suggestion for avoiding ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”westernƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ scholarship for my critic of marginality and dominance. (In ideological sense, the knowledge I use is not really western).

Unfortunately I cannot agree with the given justifications for the suggestion. However the tendency connotes a previously dominated similar theory; according to which, if one talks about development state, like Malaysian model, another would try to portray him/her as one against private sector advocating communism, knowing very well that even communist party of Sri Lanka is against communism, so let along the rest of the masses. If one argues about protecting sovereignty in the face of perpetual Trans National CorporationsƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ attack on third world, then another would try to interpret it as safeguarding despotic regimes from the intervention of shared humanity of the global community. If one argue about the servile mentality of the Anglophone bourgeoisies in Colombo who continuously betray and suppress creative powers of the nation, even the supporters of the idea suggests to depart from all western tools, even from English language and its scholarship in the task.

ƒÆ’-¡ƒ”š‚ This is in fact what we need to recognize as ideological extremism; implying ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-if you fight against something you must invent your own tools; you have no right to use other tools, let along the tools of the enemy. They expect us to maintain purity, a regularity that never applied to our opponents, while they are allowed using any tool including our own tools. According to this argument, Bob Marley must be wrong, because he wrote and sung his songs in English language, the language of the slave master. To be politically correct, Bob Marley must have sung his songs in his ancestral African tribal language. Edward Said, Bhabha were wrong because they wrote in colonizerƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s language. But these people do not understand the strategic importance of selecting our battleground by our own.

ƒÆ’-¡ƒ”š‚ I do not believe in racial, cultural or national purity in the knowledge of mankind. Knowledge shares cross cultural learning throughout the human history. West or rest doesnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t posses anything of their own in such purity. Everything is resulted of a shared human experience, a collective sweat of mankind. Let us get back to history. Silk route was a main artery that connected east to west for exchange of ideas, knowledge even philosophical thought. Some of the concepts we use today as western ones originated in the east.

ƒÆ’-¡ƒ”š‚ On the other hand, we are not fighting against any particular nation, race or culture; but we are fighting against hegemony; a virtual enemy, an ideological force of dominance. Our enemy is everywhere, no geographical borders to identify, it is out there and here, within the other and within ourselves, we are against a hegemonic ideology that desired subjugating and exploiting the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Other;ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ and we are damn hostile of any tendency that perpetually seeking appropriation of entire global humanity for the greed of very few.

Should we limit our capabilities in this task within the limits of discriminatory choices of tools? Not at all, we use the best tools that our enemy understands. English scholarship is such a tool among many other tools. As the famous saying goesƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚¦ ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Every tool is a weapon if you hold it rightƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ We are not against English language. For us it is just another language like Chinese or Maldivian, Hutu or Kahutu for us, but it is not so for everybody; for some, English language is a way of life; because the enforcement of the cultural baggage of English language tends to subjugate masses of its former colonies, not only culturally and politically, but also morally and even ethically for the benefit of the west. We are only against with that part of English.

ƒÆ’-¡ƒ”š‚ When we fight against hegemony, it shouldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t be defeating of one hegemony to enforce another in place. If we fight racism, we must fight to bring equality for all races. Racism in its pure form is at least honest to exposes its ugly head openly than the institutionalized racism of the west that is hidden under humanitarian intervention, NGO and religious group actions, dictates of financial institutions, trade regulations and soft spoken diplomacy, that keeps 80% of the global humanity in endless poverty. In that sense Prabhakaran becomes a saint before a powerful western neo-conservative who manipulate global politics to legitimize extermination of populations, villages, townships and even entire historical heritages of masses in distant lands just for pure greed. Prabhakaran was just a born stupid, a pure bone-headed, victimized himself and the whole nation, becoming instrumental to a larger arrangement of the regional agenda of the west. HE WAS JUST A GLOVE; we have taken the glove off and destroyed it. But the hand now exposed is still choking our throat. Creation of Prebhakaran must be added to the list of accusations we file against our post ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…”colonial Anglophone bourgeoisies class of Sinhalese and Tamil alike. That is why I always said this whole conflict need to be analyzed within the context of colonialism.ƒÆ’-¡ƒ”š‚  ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ Colonized mindset of our nation is a mental disorder

Post colonial critic supplies myriad of information for analyzing colonial mental disorder. Our nation has been left along for slow death for last four hundred years without a cure from the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”viral epidemicƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”servilityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ that ate-up the very roots of our social structure killing all our creative powers; which needs a vaccination to cure from the epidemic.

ƒÆ’-¡ƒ”š‚ Due to colonialism, as a result of the cross border movement and displacement of masses around the globe, a cure for this ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”colonial virusƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ happened to be invented and developed by some individuals among these displaced people now mostly living in the west, in the same domains where once the virus of the epidemic also was developed. But unlike the virus, this time, the cure has been developed by the people who once being victimized by the same epidemic. Best examples are Frantz Fanon, Aime Cesaire from Caribbean islands, Enrique Dussel of Latin America, and Edward Said from Palestine, Homi K. Bhabha and Subramani from India, Derrida, Robert Young, with exception of Michael Foucault of Europe, and David Harvey, Marshal Berman, Frederick Jameson of USA and many others. But all these writers published their valuable works in English. Considering their contribution to the deconstruction of the hegemonic western ideological and institutional structures, we cannot brand them for being subservient to western culture and its scholarship just because they wrote in English. (Fanon, Derrida and Foucault wrote in French) However, the end result of their works is testimonial to their actual intentions; they are completely opposite to those notions of such accusations because they were writing against the currents of canonical western knowledge base that is deployed in whole world to keep the masses under its yoke.

ƒÆ’-¡ƒ”š‚ I said the nationƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s body needs a vaccination. Instead of injecting the similar virus to the nationƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s body like in the case of Cowpox, in this case, our nation needs an ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”anti-virusƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ that has been developed in the same domain in which that the western colonial virus also was developed. This anti-virus is very useful to revitalize our immune system in the third world. In order to challenge the cultural status quo and alienation that characterized Sri Lankan indigenous identity, my strategy is to bring some of these writersƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ ideas to the discussion as a part of above said vaccination. But the defense to the epidemic cannot be limited at the end of the vaccination. Strengthening the immune system of the body will be vital for the nationƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s future. That is the occasion when our journalists like Dr. Shelton Gunaratne must come forward and present his writings about ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Paticca SamuppadaƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ to uplift the immune system of the nation. But I am afraid if I can agree with the use of concepts of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Paticca SamuppadaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ to my current argument because, contrary to our expectations, it may strengthen the on going campaign of undermining third world sovereignty to pave the way for this unholy western project of Trans Nationalization of the global south. If we do, it will not be different from that of Dr. ThambaiahƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s project of using Buddhist concept of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”AhimsaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ against us, in his book ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Buddhism BetrayedƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚.

ƒÆ’-¡ƒ”š‚ A nation that was guided by the philosophy of Buddhism for two thousand five hundred years being turned into a totally different bunch, lack of creativity just a matter of four hundred years. How can one explain this? As a result, even our religious institutions have become more or less a part of this wave of corruption now. Colonial culture even has messed up the very foundations and the culture of the Buddhist temple.

ƒÆ’-¡ƒ”š‚ Colombo ruling class respected only western scholarship and its assistant local equivalent

However there is a strong reason why I used and still use non-Sri Lankan scholarship to prove my point. My decision to bring outside knowledge was partly a strategic decision. On one hand, I wanted to prove my targeted group of colonized masses of all ethnic groups influenced by the hollow ideologies of western colonial education and information structures, to prove them that we have plenty of knowledge we needed in existing global knowledge bases. On the other hand, I needed to expose the Colombo ruling classƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ absurdity in critical terms through this global knowledge. I wanted to challenge the belief system of the Colombo ruling class by bringing information from the same domains of the western scholarship that they considered as their source of guideline. By doing so, I thought I will be able to expose the hollowness of their belief system and analyze it and then destroy it, as well as, through that way I will be able to strengthen the indigenous ideology that confronting this hegemony, through the supply of universal approval for their struggle. And also I will be able to show the flip side, the rotten side of western ideology. These revelations will prove that Sri Lanka is struggling in a common ground that whole global south is grappling with. We are not along.

ƒÆ’-¡ƒ”š‚ I knew as a matter of fact, that the Colombo ruling class was so senseless and insensitive to Sri Lankan indigenous scholarship and their ideologies. Therefore it is futile to use such knowledge in isolation for this particular task. On the other hand, indigenous masses already know most of the ideological formulations of the Sri Lankan scholarship, because there are plenty of writers have undertaken this task at this very moment.

ƒÆ’-¡ƒ”š‚ But Colombo ruling class was adamant and stubborn, never willing to be influenced by those writings of myriad of books, articles that were written about Sri Lankan question through local point of view. Because they only believed and respected the knowledge that was approved by white authority or originated in the white world. They never thought the rest of global knowledge is something worth to take seriously.

ƒÆ’-¡ƒ”š‚ Their political ideology on the other hand, was based on two self-centered fundamental strategies. Due to the fear of their vulnerability of being a cultural ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”minorityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of holding all apparatus of undeserved power, their utmost priority was to keep indigenous Sinhala Tamil masses marginalized through internal colonialism, with even external help if needed. The local Sinhala, Tamil masses were marginalized by the dominant hegemony of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”culture of the minorityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of Colombo; and made to be alienated in their own country. Secondly, since independence, they were trying very hard to thwart of any attempt of reclamation by these masses of their due position in the local political domain at any cost. By continuous diversion of the attention of majority natives, they maintained their western cultural and ideological hegemony to keep local populations away from the center of power, and maintain their ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”minority politico-cultural domination.ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢

ƒÆ’-¡ƒ”š‚ In this sense, Prabhakeran was les subversive for the politicians of Colombo elites than Gunadasa Amarasekara or Nalin de Silva. For them, the real enemy was not separatism, but nationalism. We find a strange similarity between Trans Nationalizing agenda and colonized Colombian agenda. I will explain how this two factions becoming bed fellows later in the series.

ƒÆ’-¡ƒ”š‚ But for Tamils, their Anglophone elite were playing a different card. Their strategy of diversion was to blame the Sinhalese, although power in the center was never being in the hands of Sinhala natives since 1505.

ƒÆ’-¡ƒ”š‚ Under this condition, the criticisms of current status of affaires by local writers were totally disregarded by Columbians. They ruled the nation as if there were no local population for whom they are responsible and answerable to. This utter disregard of local populations and their aspirations better witnessed at the CFA. The CFA became possible because of what I called ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-displacement of national sovereigntyƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ of the nation. Ranil violently disregarded and violated the agreement between nation and him and removed the nation even from the table; for him, there was no nation but him, and then he handed over the national sovereignty to a third party to take decisions behalf of him; because the land was something of his inheritance; the people were the non-being who had no voice. Who the hell he thinks he is? the god? Actually, through his political actions, he has proved that there is no use of him in the national politics at all. The above said attitude of Colombian class over the fate of the land was best explained the way they behaved regarding foreign policy matters a few years back. At that point I couldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t help but writing few articles under a different name of Keerthi Godayaya. Anyone can find those articles by scrolling down on Lanka web to find the link under the name Keerthi Godayaya.

ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ I said that the Colombo elite disregarded the voice of the locals and never took them serious. For instance, the writers like Dr. Gunadasa Amarasekara or Nalin de Silva were taken by Colombians as just as meek representation of complains of a race that is on its way to extinct, or a docile whining of disgruntled, and irritated ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”godayasƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ for their jealousy of being unable to reach to the heights of these Colombians have reached to. DonƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t forget, Colombians idiotically consider their loss of identity as a greatest achievement. Trust me, I know them, no one can change them through non-western ideology.

ƒÆ’-¡ƒ”š‚ But if their conditions being challenged by ideas that are coming from the west, and if their duplicity is being exposed by such ideas, then they begin to get Goosebumps.

But if our strategy fully depends on local knowledge, within this prevailing condition of the promotion of their ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”duplicate cultureƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ as dominant culture in the local scene, and at the same time when this said culture has become theƒÆ’-¡ƒ”š‚  ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”object of interestƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of otherƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s trying to cultivate the same for them selves, the criticism that comes from indigenous point of view will be taken as that of an obnoxious, uncivilized or abhorrent yelling of a ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”saronƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ clad man in an affluent restaurant in cinnamongardens. Such things in the local culture dominated by this absurdity of Colombians will be attributed to incivility of a ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”godaya.ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ The end result will be another article worth of discussion.

ƒÆ’-¡ƒ”š‚ Most probably the above said incident in the restaurant could be ended as a severe beating of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”saronƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ clad man by the local authority, the police.

But imaging a different scenario in which a guy is coming into the same restaurant and begging to yelling and criticizing them in QueenƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s English. The reactions will definitely be different and the police action also will drastically become more civilized and soft. They even will address the intruder by ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Sir;ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ Because this dominance of language has been maintained in Sri Lanka by the colonial culture of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”law and orderƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ that only safeguarded the colonial master in those days and the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”minority cultureƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of the Colombian today. The vision of Sri Lankan police has been blinded by glare of the white light of this culture of law and order.

ƒÆ’-¡ƒ”š‚ By their close proximity to white culture, Colombians are suffering from a borrowed superiority complex of white man. For that reason, they will never be changed by local voice, that which they already marginalized as uncivilized.ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ Culture of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Law and orderƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of Colonized minority of Colombo

Dismantling and restructuring this colonial institution of Sri Lankan police department is an essential task before we begin with any decolonizing task. The culture of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”law and orderƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ in Sri Lanka is for the protection of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”alienƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ and suppression of the native of the land, the natural inhabitant. This situation can be justified with the fear driven mentality of the alien colonizer of Europe when they ruled the land. But how can one justify this within independent Sri Lankan socio-political space?

ƒÆ’-¡ƒ”š‚ When you glance across the landscape of Sri Lanka with its architecture, you can trace the dominant classƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ psychology. It tells us about the fear ridden paranoid culture of the Colombian. The architecture of Colombo is full of parapet walls, a self imposed isolation; symbolically separating self from the rest, as if the other is constantly attempting to menace the life of the one living inside the walls. What is at stake here is the most needed reconciliation of these two opposites. But the Colombian does not want to have reconciliation, because he thinks he is superior to the native. At the same time he knows that he is not the rightful authority to rule the land, and he knows that his authority is a borrowed one and is short lived. He lives in constant fear of intruding his space by the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Other.ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ In this case, it is the same culprit that he suspecting of, as his master white colonizer thought; it is the native. For that reason, instead of demolishing these Berlin walls, they further strengthen the split by adding broken glass pieces on top of their parapet walls. This ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-parapet wall mentalityƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is an ideal metaphor that describes the sick mentality of the Colombian. Thank you Mr. Gomin Dayasiri for inventing this word ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”ColombianƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ to describe this sick bunch of creatures.

ƒÆ’-¡ƒ”š‚ Timidity and the belligerence of the police departmentƒÆ’-¡ƒ”š‚ 

The timidity and subservience of our police department to the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”absurd colonized cultureƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of the Colombian class and their European masters was witnessed throughout the history.

One day, somewhere in 1982, this writer saw a young SL policeman was almost about to be beaten by a white European motorist at the junction of Bauddhaloka Mawata (Bullers Road) and Duplication road. The constable showed every sign of his village upbringing and innocence. And for a couple of times other motorists who were waiting at the traffic light witnessed the reflexive reactions of the white man almost about to beat the policeman and the policemanƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s reactions, not to hit him back or to get him under control, but in a manner to bear the beating in bodily less harmful. (Things like covering his head with arms reacting to white manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s body language and movements). I was very young at that time, swallowed up in shame, but began to feel some abnormality in our system. I was curious, and the question was hounding throughout my lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚¦how can that happen? As an individual lived in Colombo and hanged around in almost every layer of the city, I can bring millions of stories like this to prove my point.

ƒÆ’-¡ƒ”š‚ In another incident in a police station, this writer saw a rural young police constable was yelling in unbelievably filthy language at an old woman, may be at the age of his own mother, apparently coming from a poor background. She had come there to log a complaint. But she insisted somebody to come with her for some reason. That made the constable to become furious and yell at her. If any police officer have ever worked in Colombo police stations will have lot to tell about the culture of law and order that being practiced and the priorities of the department, and even their absurd interpretations of disreputable professionalism and their notorious notions of taboos. I have associated police officers a lot. For me, they are walking data bases carrying valuable research materials.

ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ The above said incidents reveal the police departmentƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s approach of enforcing law and order in different ways for different levels of the society. What made the first constable to be inactive and second to be proactive? What are the ideological foundations behind these actions? This can be considered as a result of what we called ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”institutional traditionsƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ that which you do not find in the textbook. It is an unofficial training, a set of norms that overshadowed across the institutional code of conduct; a sense of right and wrong, but all that was transferred senior one to the other unofficially and tacitly between lines. Changing these institutional traditions is what we need to be done in decolonization. Can non-Sri Lankan scholarship be instrumental to analyze and then fight against these norms and traditions and make them to end their servility towards ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”alienƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”minority cultural dominance? Is there any fault of using western knowledge of achieving the said target?

ƒÆ’-¡ƒ”š‚ Colombian life is just a substitute life contingent to the presence of the white European, a culture of promoting impotency rather than potency

Although their political mobility is being slightly weakened within the Rajapakse regime nowadays, but the Colombian classƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s colonially inherited cultural influence has never been outdone yet. For last sixty years with their political, cultural and economic powers, they promoted and then hegemonized their minority culture of secondhand life; the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”life of comparison,ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ comparison to white European, among the rest of the masses. As I said earlier, they maintained an internal colonial rule in Sri Lanka. They alienated and marginalized the majority of Sinhala, Tamil populations. They promoted English language, not as a useful tool, but as the sign and a symbol of high class status. They glorified their ignorance and lack of proficiency in Sinhala and Tamil languages and those cultures. Within the norms of said cultural politics, the one who couldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t speak indigenous languages were considered as high in the cultural ladder, because that is the yardstick measured your proximity to the supposed high culture of the west. The notion behind this division is symbolic to Colombian stupidity. It is likeƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚¦

ƒÆ’-¡ƒ”š‚ ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-White man couldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t speak Sinhalese, so do IƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-I pronounce Sinhalese language in the same way like white man did; therefore, between my self and white man has something in common.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-White man is the most civilized and he didnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t speak Sinhalese, I also canƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t speak Sinhalese therefore, I also must be considered as civilized like white man.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚

ƒÆ’-¡ƒ”š‚ Here the language deficiency becomes the highest qualification for high culture status.

IsnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t this single fact proving that all these Colombians are mentally retarded bunch of stupid, really not supposed to be out side, but inside ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”AngodaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢? Although we seriously consider the critical condition of their mental health at the moment, they still desired to rule the country. To my standards, I even wouldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t ask them to look after my dog, because I donƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t believe they are capable of even doing that, let along handing over the future fate of twenty million peopleƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s lives into the hands of this brainless band of morons.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ This ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”val-booruƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ (wild-ass) culture of Colombians is the location where Rosi Senanayake getting more currency in Sri Lankan scene. (ex; her Anchor milk advertisement about a decade back) Her inability of speaking Sinhalese becomes marketable in the society. Her wrong pronunciations become fashionable. You know, heroes being imitated, so does Rosi. She becomes the heroine of the society. People who are fluent in Sinhala and Tamil begin to speak like four years old kids to display their affiliation to the made-up high culture. People take extra effort to hide their language proficiency to display their deficiency to attain this high culture status. Whole society becomes a bunch of clowns. Colonial cultural hegemony is such a powerful enforcement of a foolish parade; so in such situation, not the one who speaks like an infant becomes ridiculous and laughable, but the one who speak proper language. In this culture, impotency overpower potency and reach to even its leadership; one who impossible to do things calls the shot while one who ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”canƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ being marginalized. See how chronic this viral infection of the nation is?ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ The substitute life of the Colombian bourgeoisies have no inherent values of their own; for that reason they are always contingent to the presence of their white European source of influence. Everything these stooges do is done for their white European master. From eating breakfast, fulfilling their routing toiletry needs, covering their nudity, socializing life, entertainment, to politics and even death, they look at white way of doing it. In the world of the Colombian, white man becomes transcendental. Colombian willingly becomes the dependent, living not for itself. The climax of this culture was witnessed in the war and peace in Sri Lanka. My objective in this series of articles was to prevent this Colombian culture taking over our economic development in this new era of liberation.

ƒÆ’-¡ƒ”š‚ Since the Colombians are a bunch of cultivated rats of the western laboratory, they do not possess any creativity at all; half of their brains are dead, they always looked toward west in search of concepts. Their lack of creativity is evident in every field, may it be politics, culture, arts, sciences or even simple thing like a sports event.

ƒÆ’-¡ƒ”š‚ For example, their lack of creativity had been exposed at a point when they introduced an item of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”cheer leadersƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ for a sport event in Colombo. One of my friends reviled, that the item was an unforgettable embarrassment for the whole crowd, for proving the fact that the Colombians were not even good for their well known talent of exposing their butts! Instead of using school girls, the organizers of this item must have wobbled their naked butts before the crowd as they did throughout the colonial era for the entertainment of their European masters. Although I am also coming from Colombo, at this situation I must admit the fact that Eurocentric Colombians are not more than a pathetic bunch of useless pigs.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

(To be continued)