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RaWick and the Political Theory of the Double Truth.

R. Chandrasoma

Buddhist scholars are quite familiar with the concept of 'two truths' - the surface truth for those with a practical bent and unprepared for the subtleties of a more comprehensive understanding of things and a deeper truth for the metaphysically initiated. The Mahayana Schools of Buddhism made great play of this distinction and their religious literature is full of learned lucubrations on this convoluted matter. The surprised reader may be puzzled by the fact that a distinction of great consequence in relgious discourse has made its way into a strictly political article - one dealing with the political future of Sri Lanka. Friends, here is the connection.

The political leadership of this country (and, notably the Western-enslaved caucus led by RaWick ) has wonderfully extended the doctrine of 'two truths' to spheres of application that have only the most tenuous connection with conventional religion - and, certainly, no connection at all with the great religion that the majority of us profess in this country.

Briefly, the political 'epiphany' of the distinction referred to above has no better expression than in the wheeling and dealing of the current administration with that arch tyrannt of the North, Prabhakaran. It takes the form of doublespeak in which there is, on the one hand, a most ardent espousal of 'freedom', 'democracy' and 'rule of law' in public pronouncements.

Contrariwise, there is also a private dialogue with 'movers and shakers' in which these airy-fairy things are dismissed as mere 'dressing' to soothe the doubts and misgivings of the common masses.

The Amerindian Chiefs of the New World were mortified to find that the leading Whites among the invaders spoke with a 'forked tongue'.

The people of Sri Lanka will soon discover that the men currently holding high political office suffer from a disability that has many similarities to that which disconcerted the Amerindians.

An agenda driven by hidden goals and ambitions is craftily concealed from the public while soapy platitudes about democracy, equality under the law and justice for the minorities are made matters of urgent public debate. Do we not discern in this semantic duplicity a clever interplay of two kinds of 'truth' - one pandering to the common instincts of the masses and another 'hidden truth' for the governing elite?

Let us list a few telling instances. The received wisdom - that doled out to the common folk - is that the 'deal' with Prabhakaran is all about decentralization of power and doing justice to an aggrieved minority. It is possible that even George W Bush was fed this version of the 'truth' when RaWick managed (in the course of a much publicized visit) to wheedle a few precious minutes of conversation with the Saviour of the West.

The 'occult' version of the truth is very different - Prabhakaran has been given the unfettered right to establish his long-cherished state of Eelam and has set about the business of nation-building with uncommon zeal. He has cop-shops, law-courts, tax-departments, a civil-service and even a bridal service. His army is in fine fettle and his black-cat navy has, on more than one occasion, thumbed its nose at a sadly demoralised Sri Lankan Navy.

A plain question must be asked. Are these run-away developments that irrevocably herald the fissioning of Sri Lanka mere unanticipated misfortunes arising from brigandage and the lawlessness of regions of our country devastated by two decades of conflict?

This is what our leaders whould dearly love the masses to swallow - it is the 'first version' of the truth. The 'real truth' is that the 'creeping annexation' of the North and the East is the consequence of a well-rounded scheme that both RaWick and his foreign advisors have long envisaged. It is the fruition of an elaborate plan for Tamil secession based on busness principles of cost-effectiveness and sales-value.

By feigning truth of one kind while working assiduously to re-order affairs on a very different understanding of the truth, RaWick and his advisors have marvellously fooled the masses and struck a body-blow at the sovereignty of our historic land from which recovery seems impossible.

The issue of Trincomalee must be taken up next. Kind friends, be cognizant of the fact that Trincomalee under foreign rule (this includes, of course, Koti-Rule) is incompatible with a secure and sovereign Sri Lanka.

The eastern seaboard has, hstorically been the portal of entry of invaders of diverse kinds and there is no evidence that things have changed significantly in this regard. Bereft of naval suprmacy in this vital region - brought on by the loss of Trincomalee - the rump-state of Sri Lanka will rapidly dwindle in status and vassalage cannot be ruled out.

Having said all this, here is the dollar-filled question - why is RaWick and his advisory team in a mighty hurry to invite Indians, Scndinavians, the mighty Yankees and a host of others to set up shop in this obscure corner of the world? Not quite obscure to the cognoscenti - there is untapped oil-wealth, mineral-sands that will fetch a fortune to the enterprising and unknown treasures in an easily workable part of the ocean.

Let us repeat the question - why is Trincomalee being offered 'Sri Sangabo style' to any commercial marauder outside our shores and its great harbour effectively neutralized in its capacity as the keystone of our sea-borne defense archtecture?

Again there is the superficial truth that is freely parlayed for popular consumption and the deeper truth that a traitrous leadership dare not reveal. The first kind of truth - about the economic benefits that will flow from a propitious tie-up with foreign organizations - is the favoured play-thing of the mass-media that find the fat, smiling and western-suited Prime Minister the epitome of modernity.

Alas, the 'other truth' has no chance of being aired as the charge of racism and chauvinism damns all possibilities of a rational hearing. What is this 'other truth'? It is the evidence-based thesis that Trincomalee is being given away so that the Sate of Eelam will have the upper hand in a future partnership. It is being removed - most despicably - to weaken the naval strength of Sri Lanka. Finally, it is being given away so that the Sinhala State will not enjoy the financial bonanza accruing from a (future) fruitful exploitation of the natural wealth of our Eastern Seas.

We do not have the time (or the inclination) to explore the factors responsible for the mind-set of a leadership that so cynically exploits the gullibility of the poor masses of this country to advance an programme of action that serves wonderfully the needs of others at a catastrophic cost to its native population.

The cases cited have a directly emotive aspect that draws the attention of those otherwise disinclined to be 'involved' in politics. Others are less clear-cut but the long-term effects will prove to be equally disastrous. For centuries our cultural and economic bedrock has been peasant agriculture based on local self-sufficency.

This foundation is being steadily destroyed by the imposition of a system of competitive cash-based crops that is culturally alien to this country. We are told that we live in an interlinked world and our own idiosyncracies must be sacrificed to fit the new order that is will-nilly being forced on us.

As before, we must ask if this is the 'real truth' - is this not a part of a grand plot to convince the poor people of this country that the bedrock of Sinhala-Buddhism must give way to put in place things that the foreigner has deemed important?

The Christianization of Lanka, the brutal diminution in territory as a consequence of Eelamism, the re-emergence of the foreigner as the chief arbiter in our own vital affairs, the the trade-stranglehold of the giant multinationals and the strenuous attempt weaken our identy through a forced multiculturalism - are these not synergistically interrelated?

Are they not part of a larger whole that threatens us as a people?

While it is fashionable to talk of Norwegion 'facilitators' in the ongoing dialogue with the Northern Terrorists, must we not remember that there are other (and more dangerous) 'facilitators' at work who have something grander in mind - the emasculation of the Sinhala-Buddhist presence in this country?

The tragedy of our time is that these facilitators of Sinhala-Buddhist destruction were mis-identified (not so long ago) as political saviours. They were artful practitioners of the 'double truth'.

 


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