02-18-2004, 03:58 AM
வரலாற்றையும் வரலாற்றில் எங்கள் மூதாதையர் விட்ட தவறையும் சுட்டிக்காட்டியதற்கு நன்றி தம்பு
உங்களிடம் ஒரு கேள்வி முதலில் நிகழ்ந்தது மலையள_சிங்கள இனக்கலவரம் என்கிறீர்கள் மலையள என்றொரு இனம் இலங்கையில் இருந்ததா? மலையகத்தமிழர் தானே?
அத்துடன் இனக்கலவரம் பற்றிய தகவலை இங்கே இணைத்திருக்கிறேன்
அவற்றில் நான் சுட்டிக்காட்ட விரும்பும் விடயங்கள்
கலவரம் நடந்த வேளையில் அதற்கும் தமிழருக்கும் எந்தவித சம்பந்தமும் இருக்கவில்லை தமிழர் சிங்களவருடன் சேர்ந்து நின்று முஸ்லிம்களை அழிக்கவில்லை.
கலவரம் நடந்த நேரம் இலங்கையில் ஆங்கிலேயர் ஆட்சிக்காலம் இக்கலவரத்தில் சம்பந்தப்பட்டு கைது செய்யப்பட்ட அநாகரிக தர்மபால,சேனநாயக்க போன்றோர் பௌத்த மதவாதிகளாக மட்டுமல்ல இலங்கையை ஆங்கிலேயர் ஆட்சியில் இருந்து விடுவிக்க போராடிய சுதந்திரப் போராட்ட வீரர்களாகவும் அறியப்பட்டவர்கள் சேர்.பொன்.இராமநாதனும் அவர்களுடன் சேர்ந்து போராடிய தமிழ்த்தலைவர்
இந்த இடத்தில் ஒன்றை கவனிக்கவேண்டும் தமிழர் சிங்களவர் முஸ்லிம் எல்லோருக்கும் பொது எதிரி ஆங்கிலேயர் அவர்களிடமிருந்து நாட்டை விடுவிக்க போராடியவர்கள் சிறையிலிருந்தால் போராட்டம் தடைப்படும் என்ற காரணத்துக்ககவே சிங்களத்தலைவர்களை விடுவிக்க இராமநாதன் அவர்கள் முயற்சித்து வெற்றியும் கண்டார் முஸ்லிம்களை பழிவாங்க வேண்டும் என்ற எண்ணமும் அவருக்கிருக்கவில்லை தமிழருக்கும் முஸ்லிம்களுக்கும் பிரச்சனையும் இருக்கவில்லை இதிலே தப்பபிப்பிராயம் எங்கே வந்தது யார் கொண்டார்கள்?
அப்படியானாலும் முஸ்லிம்கள் கோபப்படவேண்டியது சிங்களவர் மேலன்றி தமிழர் மீது அல்லவே!
SRI LANKA: THE UNTOLD STORY
Chapter 3: Muslim riots and communal rumblings
By K T Rajasingham
After 1910 a number of Sinhala leaders gradually emerged who were to leave an indelible mark on the political life of the country. Similarly, Sinhalese-Buddhist nationalism took hold, in the beginning led by reformers in the name of religion.
One of them was Anagarika Dharmapala (1864-1933). His original name was Don David, a clerk by profession. He was the son of Mallika Hewavitarne and Don Carolis. His father was a furniture dealer from Pettah, Colombo, who became an apostle of protestant Buddhism.
Anagarikas are lay preachers who wore yellow robes, take a vow of celibacy and withdraw from most of the commitments of lay life. Dharmapala was a dynamic orator and attracted a large following among the middle class and in villages. He began a tireless campaign to safeguard Buddhism and Sinhala nationalism.
Dharmapala preached that Sinhalese - the Lion Race - are a superior people descended from pure Aryan stock. "No nation in the world has had a more brilliant history than ourselves. There exists no race on Earth today that has had more triumphant records than the Sinhalese," he wrote, even though his claims were based solely on myths and legends. His exhortations brought about a fanatical Sinhala-Buddhist national consciousness. The new wave of Buddhist awakening began to turn against non-Buddhists in general, and against non-Singhalese in particular.
This Buddhist revival in fact illustrated the birth of a new breed of chauvinistic Sinhala nationalism rather than a religion. It was argued that it was the way to make people feel about their language, customs and of their history.
Religious-ethnic preaching, however, gradually emerged as a communal hatred campaign against minorities. Sinhalese leaders decided to celebrate the centenary of the March 2, 1815, Kandyan Convention, which had already been dubbed as a "Charter of servitude" and was a very political instrument. It had brought the Kandyan kingdom, the last free territory in Ceylon, under the rule of the British.
After the Kandyan Rebellion of 1817-18 to overthrow British rule, the British, by a proclamation dated November 21, 1818, greatly reduced the privileges granted to Sinhalese chiefs and changed the guarantees on religion given in the Kandyan Convention. Consequently, it was absurd that the Sinhalese wanted to celebrate a clause in a convention that was no longer in force.
Also, the government agent of Kandy had informed the trustees of the Gampola Buddhist temple that in taking their annual perahera (procession) in Kandy they would not be allowed beat drums or play any musical instruments within 100 yards of a new mosque in Castle Hill Street.
The trustees turned to the courts, arguing that a peraheraof the old Kandyan kingdom was permitted in terms of the Kandyan Convention of 1815. The District Court of Kandy decided in their favor, but on an appeal by the government the Supreme Court reversed the judgment. The trustees then appealed to the Privy Council in England.
In the meantime, Buddhist preachers went about the country urging Buddhists to demonstrate against Muslims. Incidentally, the anniversary of the birth of The Lord Buddha fell on May 28, 1915, and a procession began that night. The celebrations were marred by an incident near the mosque, where some 25 men were arrested on charges of housebreaking and rioting.
Sinhalese attacks on Muslims continued, spreading from the central province to the western and northwestern provinces until June 6, 1915. Muslims sustained heavy losses. According to available records, losses sustained included 86 damaged mosques, more than 4,075 looted boutiques and shops, 35 Muslims killed, 198 injured and four women raped. Seventeen Christian churches were burnt down.
This was going on while Britain was at war with Germany. Sir Arthur Steel-Maitland, the Under Secretary of State for Colonies, told the House of Commons that, "It is quite possible that German intrigues were at the bottom of the rising in Ceylon."
Sir Robert Chalmers (1913-16), the British Governor, and his Colonial Secretary, Edward Stubbs, interpreted the unrest as a rebellion against the British and martial law was declared, bringing the riots to an end.
The colonial government arrested many prominent men on charges of treason and their houses were searched. Those arrested included D C Senanayake, his brothers, F R Senanayake, D S Senanayake (later the first prime minister of Ceylon), D B Jayatilaka, W A de Silva, F R Dias Bandaranaike, E T de Silva, Dr Casius Ferreira, C Batuvantudawe, D P A Wijewardene, John de Silva, W H W Perera, Martinus Perera, John M Senivaratne, H Amarasurya, D E Weerasuriya, Reverent G D Lanerolle, E A P Wijeyeratne, Harry Mel, A H E Molamure, D B Jayatilaka, A E Goonesinha, Battaramulla Unanse - a monk, Edmund and Dr C A Hewavitharatne, the brothers of Anagarika Dharmapala, who was also interned in Calcutta, where he had been during the unrest. After the arrests, riot compensation was exacted under threat of force.
Edmund Hewavitharatne died in prison while several Sinhalese were summarily executed inside Welikade prison. Punjabi soldiers were brought from India, and many innocent Sinhalese were shot on sight.
At the time of the outbreak of the riots, Sir Ponnampalam Ramanathan, the Educated Ceylonese Member of the Legislative Council, was recovering his health at Sivan Adi, his holiday home in Kodaikanal, South India. Sinhalese friends and leaders sent numerous telegrams updating him of the situation, urging him to return immediately to Colombo.
This he did, and immediately appealed to the governor for an interview, which was initially denied. Later, he was given an appointment, where he gave his views on the causes of the riots to the governor, as well as to Stubbs, the Colonial Secretary. Sir P Ramanathan subsequently delivered a series of six memorable and impassioned speeches in the Legislative Council denouncing the ill-considered and the high-handed measures taken by the government to suppress the riots and the tyrannical and oppressive conduct of the officers.
Sir P Ramanathan met the Sinhalese leaders in prison and obtained sworn affidavits from them. Subsequently, he laid the whole blame for the outbreak and the subsequent spread of the riots squarely at the doors of the government for mishandling the entire tragic episode.
Anagarika Dharmapala wrote to Sir P Ramanathan, on October 21, 1915: "Please accept my sincerest congratulations for the historic speech you made at the Ceylon Legislative Council. The day you are taken away from Ceylon, from that day, there will be none to defend the poor, neglected Sinhalese. They are a doomed people, with none to guide and protect them. Unhappy Sinhalese. It is time to commence agitation in Ceylon to have Ceylon brought under the Government of India. Without the protecting shadow of India, Ceylon would decline. Ceylon should be brought under the India Office and made part of Madras or Bengal. You will, I hope, do all you can to save the poor Buddhists for you are trying to save the people from injustice."
As the situation worsened, Sir P Ramanathan decided to take his case to England, against the advice of his wife, who was concerned for his health. He sailed for England on the M M Paul Lecat on October 30, 1915, braving German mine-infested seas and submarines.
When he reached England, he published an article, "Riots and Martial Laws of Ceylon, 1915", for the benefit of the British public. He had number of personal interviews with Bonar Law, the Secretary of State for the Colonies, other ministers of state as well as with leading Members of Parliament.
He pleaded for the repeal of martial law by describing the atrocities committed on his Sinhala brethren by the Punjabis, the local police by led the Inspector General of Police, Sir Herbert Dowbiggin, and British troops. Much popular indignation and resentment were aroused and questions were asked in parliament
Soon after Sir P Ramanathan's representations, Governor Chalmers was recalled, martial law was repealed and Sir John Anderson (1916-18) was sent to Ceylon as the new governor. The Sinhalese leaders and people honored Sir P Ramanathan, for he had served them with selfless gallantry and single-minded devotion in their hour of dire need.
Sir P Ramanathan returned to Ceylon after his successful mission from England on February 17, 1916, on the P&O Malawa. Sinhalese leaders organized a grand welcome and a reception committee of Sinhalese leaders was formed at Colombo harbor. Accordingly, A E Goonesinghe, A W P Jayetilake, R E W Perera, P N Jayanetti and Lionel Kotelawala (later Sir John Kotelawala, the third prime minister of Ceylon) were on hand with garlands to greet Sir P Ramanathan. Sinhalese leaders carried him all the way on their shoulders to his residence, Sukhastan, at Colpetty, a fitting gesture accorded to a hero.
Muslims, however, took the Singhalese attacks hard, and since then, they have remained a subdued ethnic group, subservient to the majority communities. Indeed, they have, from then, preferred to change their political colors according to the demands of the current political situation.
Anagarika Dharmapala wrote months after the riot, "What the German is to the Britisher, the Mohammedan is to Sinhalese. He is an alien to the Sinhalese by religion, race and language ... to the Sinhalese without Buddhism, death is preferable. The British officials may shoot, hang, quarter, imprison or do anything to the Sinhalese, but there will always be bad blood between the Moors and the Sinhalese. The peaceful Sinhalese have at last shown that they can no longer bear the insults of the alien. The whole nation in one day has risen against the Moor people." (As quoted on page 541 in Return to Righteousness by Ananda Guruge.
உங்களிடம் ஒரு கேள்வி முதலில் நிகழ்ந்தது மலையள_சிங்கள இனக்கலவரம் என்கிறீர்கள் மலையள என்றொரு இனம் இலங்கையில் இருந்ததா? மலையகத்தமிழர் தானே?
அத்துடன் இனக்கலவரம் பற்றிய தகவலை இங்கே இணைத்திருக்கிறேன்
அவற்றில் நான் சுட்டிக்காட்ட விரும்பும் விடயங்கள்
கலவரம் நடந்த வேளையில் அதற்கும் தமிழருக்கும் எந்தவித சம்பந்தமும் இருக்கவில்லை தமிழர் சிங்களவருடன் சேர்ந்து நின்று முஸ்லிம்களை அழிக்கவில்லை.
கலவரம் நடந்த நேரம் இலங்கையில் ஆங்கிலேயர் ஆட்சிக்காலம் இக்கலவரத்தில் சம்பந்தப்பட்டு கைது செய்யப்பட்ட அநாகரிக தர்மபால,சேனநாயக்க போன்றோர் பௌத்த மதவாதிகளாக மட்டுமல்ல இலங்கையை ஆங்கிலேயர் ஆட்சியில் இருந்து விடுவிக்க போராடிய சுதந்திரப் போராட்ட வீரர்களாகவும் அறியப்பட்டவர்கள் சேர்.பொன்.இராமநாதனும் அவர்களுடன் சேர்ந்து போராடிய தமிழ்த்தலைவர்
இந்த இடத்தில் ஒன்றை கவனிக்கவேண்டும் தமிழர் சிங்களவர் முஸ்லிம் எல்லோருக்கும் பொது எதிரி ஆங்கிலேயர் அவர்களிடமிருந்து நாட்டை விடுவிக்க போராடியவர்கள் சிறையிலிருந்தால் போராட்டம் தடைப்படும் என்ற காரணத்துக்ககவே சிங்களத்தலைவர்களை விடுவிக்க இராமநாதன் அவர்கள் முயற்சித்து வெற்றியும் கண்டார் முஸ்லிம்களை பழிவாங்க வேண்டும் என்ற எண்ணமும் அவருக்கிருக்கவில்லை தமிழருக்கும் முஸ்லிம்களுக்கும் பிரச்சனையும் இருக்கவில்லை இதிலே தப்பபிப்பிராயம் எங்கே வந்தது யார் கொண்டார்கள்?
அப்படியானாலும் முஸ்லிம்கள் கோபப்படவேண்டியது சிங்களவர் மேலன்றி தமிழர் மீது அல்லவே!
SRI LANKA: THE UNTOLD STORY
Chapter 3: Muslim riots and communal rumblings
By K T Rajasingham
After 1910 a number of Sinhala leaders gradually emerged who were to leave an indelible mark on the political life of the country. Similarly, Sinhalese-Buddhist nationalism took hold, in the beginning led by reformers in the name of religion.
One of them was Anagarika Dharmapala (1864-1933). His original name was Don David, a clerk by profession. He was the son of Mallika Hewavitarne and Don Carolis. His father was a furniture dealer from Pettah, Colombo, who became an apostle of protestant Buddhism.
Anagarikas are lay preachers who wore yellow robes, take a vow of celibacy and withdraw from most of the commitments of lay life. Dharmapala was a dynamic orator and attracted a large following among the middle class and in villages. He began a tireless campaign to safeguard Buddhism and Sinhala nationalism.
Dharmapala preached that Sinhalese - the Lion Race - are a superior people descended from pure Aryan stock. "No nation in the world has had a more brilliant history than ourselves. There exists no race on Earth today that has had more triumphant records than the Sinhalese," he wrote, even though his claims were based solely on myths and legends. His exhortations brought about a fanatical Sinhala-Buddhist national consciousness. The new wave of Buddhist awakening began to turn against non-Buddhists in general, and against non-Singhalese in particular.
This Buddhist revival in fact illustrated the birth of a new breed of chauvinistic Sinhala nationalism rather than a religion. It was argued that it was the way to make people feel about their language, customs and of their history.
Religious-ethnic preaching, however, gradually emerged as a communal hatred campaign against minorities. Sinhalese leaders decided to celebrate the centenary of the March 2, 1815, Kandyan Convention, which had already been dubbed as a "Charter of servitude" and was a very political instrument. It had brought the Kandyan kingdom, the last free territory in Ceylon, under the rule of the British.
After the Kandyan Rebellion of 1817-18 to overthrow British rule, the British, by a proclamation dated November 21, 1818, greatly reduced the privileges granted to Sinhalese chiefs and changed the guarantees on religion given in the Kandyan Convention. Consequently, it was absurd that the Sinhalese wanted to celebrate a clause in a convention that was no longer in force.
Also, the government agent of Kandy had informed the trustees of the Gampola Buddhist temple that in taking their annual perahera (procession) in Kandy they would not be allowed beat drums or play any musical instruments within 100 yards of a new mosque in Castle Hill Street.
The trustees turned to the courts, arguing that a peraheraof the old Kandyan kingdom was permitted in terms of the Kandyan Convention of 1815. The District Court of Kandy decided in their favor, but on an appeal by the government the Supreme Court reversed the judgment. The trustees then appealed to the Privy Council in England.
In the meantime, Buddhist preachers went about the country urging Buddhists to demonstrate against Muslims. Incidentally, the anniversary of the birth of The Lord Buddha fell on May 28, 1915, and a procession began that night. The celebrations were marred by an incident near the mosque, where some 25 men were arrested on charges of housebreaking and rioting.
Sinhalese attacks on Muslims continued, spreading from the central province to the western and northwestern provinces until June 6, 1915. Muslims sustained heavy losses. According to available records, losses sustained included 86 damaged mosques, more than 4,075 looted boutiques and shops, 35 Muslims killed, 198 injured and four women raped. Seventeen Christian churches were burnt down.
This was going on while Britain was at war with Germany. Sir Arthur Steel-Maitland, the Under Secretary of State for Colonies, told the House of Commons that, "It is quite possible that German intrigues were at the bottom of the rising in Ceylon."
Sir Robert Chalmers (1913-16), the British Governor, and his Colonial Secretary, Edward Stubbs, interpreted the unrest as a rebellion against the British and martial law was declared, bringing the riots to an end.
The colonial government arrested many prominent men on charges of treason and their houses were searched. Those arrested included D C Senanayake, his brothers, F R Senanayake, D S Senanayake (later the first prime minister of Ceylon), D B Jayatilaka, W A de Silva, F R Dias Bandaranaike, E T de Silva, Dr Casius Ferreira, C Batuvantudawe, D P A Wijewardene, John de Silva, W H W Perera, Martinus Perera, John M Senivaratne, H Amarasurya, D E Weerasuriya, Reverent G D Lanerolle, E A P Wijeyeratne, Harry Mel, A H E Molamure, D B Jayatilaka, A E Goonesinha, Battaramulla Unanse - a monk, Edmund and Dr C A Hewavitharatne, the brothers of Anagarika Dharmapala, who was also interned in Calcutta, where he had been during the unrest. After the arrests, riot compensation was exacted under threat of force.
Edmund Hewavitharatne died in prison while several Sinhalese were summarily executed inside Welikade prison. Punjabi soldiers were brought from India, and many innocent Sinhalese were shot on sight.
At the time of the outbreak of the riots, Sir Ponnampalam Ramanathan, the Educated Ceylonese Member of the Legislative Council, was recovering his health at Sivan Adi, his holiday home in Kodaikanal, South India. Sinhalese friends and leaders sent numerous telegrams updating him of the situation, urging him to return immediately to Colombo.
This he did, and immediately appealed to the governor for an interview, which was initially denied. Later, he was given an appointment, where he gave his views on the causes of the riots to the governor, as well as to Stubbs, the Colonial Secretary. Sir P Ramanathan subsequently delivered a series of six memorable and impassioned speeches in the Legislative Council denouncing the ill-considered and the high-handed measures taken by the government to suppress the riots and the tyrannical and oppressive conduct of the officers.
Sir P Ramanathan met the Sinhalese leaders in prison and obtained sworn affidavits from them. Subsequently, he laid the whole blame for the outbreak and the subsequent spread of the riots squarely at the doors of the government for mishandling the entire tragic episode.
Anagarika Dharmapala wrote to Sir P Ramanathan, on October 21, 1915: "Please accept my sincerest congratulations for the historic speech you made at the Ceylon Legislative Council. The day you are taken away from Ceylon, from that day, there will be none to defend the poor, neglected Sinhalese. They are a doomed people, with none to guide and protect them. Unhappy Sinhalese. It is time to commence agitation in Ceylon to have Ceylon brought under the Government of India. Without the protecting shadow of India, Ceylon would decline. Ceylon should be brought under the India Office and made part of Madras or Bengal. You will, I hope, do all you can to save the poor Buddhists for you are trying to save the people from injustice."
As the situation worsened, Sir P Ramanathan decided to take his case to England, against the advice of his wife, who was concerned for his health. He sailed for England on the M M Paul Lecat on October 30, 1915, braving German mine-infested seas and submarines.
When he reached England, he published an article, "Riots and Martial Laws of Ceylon, 1915", for the benefit of the British public. He had number of personal interviews with Bonar Law, the Secretary of State for the Colonies, other ministers of state as well as with leading Members of Parliament.
He pleaded for the repeal of martial law by describing the atrocities committed on his Sinhala brethren by the Punjabis, the local police by led the Inspector General of Police, Sir Herbert Dowbiggin, and British troops. Much popular indignation and resentment were aroused and questions were asked in parliament
Soon after Sir P Ramanathan's representations, Governor Chalmers was recalled, martial law was repealed and Sir John Anderson (1916-18) was sent to Ceylon as the new governor. The Sinhalese leaders and people honored Sir P Ramanathan, for he had served them with selfless gallantry and single-minded devotion in their hour of dire need.
Sir P Ramanathan returned to Ceylon after his successful mission from England on February 17, 1916, on the P&O Malawa. Sinhalese leaders organized a grand welcome and a reception committee of Sinhalese leaders was formed at Colombo harbor. Accordingly, A E Goonesinghe, A W P Jayetilake, R E W Perera, P N Jayanetti and Lionel Kotelawala (later Sir John Kotelawala, the third prime minister of Ceylon) were on hand with garlands to greet Sir P Ramanathan. Sinhalese leaders carried him all the way on their shoulders to his residence, Sukhastan, at Colpetty, a fitting gesture accorded to a hero.
Muslims, however, took the Singhalese attacks hard, and since then, they have remained a subdued ethnic group, subservient to the majority communities. Indeed, they have, from then, preferred to change their political colors according to the demands of the current political situation.
Anagarika Dharmapala wrote months after the riot, "What the German is to the Britisher, the Mohammedan is to Sinhalese. He is an alien to the Sinhalese by religion, race and language ... to the Sinhalese without Buddhism, death is preferable. The British officials may shoot, hang, quarter, imprison or do anything to the Sinhalese, but there will always be bad blood between the Moors and the Sinhalese. The peaceful Sinhalese have at last shown that they can no longer bear the insults of the alien. The whole nation in one day has risen against the Moor people." (As quoted on page 541 in Return to Righteousness by Ananda Guruge.
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