“The Sri Lankan government should not look at this as a Sinhala or Tamil issue. It should see it as a human tragedy and help. We should now ensure that the people rescued from the Tsunami devastation are protected from diseases rather than let the enormity of the tragedy make us inactive. The government of Sri Lanka should consider our people also as human beings,” said Col. Soosai, Commander of the Sea Tigers who is directing rescue and relief operations on the southern coast of Jaffna and in Mullaithivu, said in an interview to a London Tamil Television, Deepam TV, Wednesday.
Special Commander of the Sea Tigers, Col. Soosai is briefing LTTE rescue units
“No one should think in terms of Sinhala or Tamil in dealing with this disaster. It is a Sinhala driver who is working with us to recover and cremate bodies in Uduthurai,” he said.
“We asked for heavy vehicles from the Sri Lankan government for the rescue work here. But did not get any from Colombo until today. We are now using all our heavy vehicles round the clock to retrieve bodies buried under buildings and trees flattened by the Tsunami on the coasts of Vadamaradchi east and Mullaithivu. This is not adequate to deal with the crisis of this proportion. If Colombo really wanted to help our people in this crisis, it would have done so much until 28th December,” Col. Soosai said.
He said that the Tigers deployed a battalion of their troops for rescue and relief operation in Jaffna south and in Mullaithivu. “We are going to deploy another battalion today (Wednesday),” Col. Soosai said.
“We are using all our heavy vehicles to retrieve bodies trapped under buildings destroyed by the Tsunami. Even if we deploy all our resources for the rescue work it won’t be enough,” Col. Soosai said.
“Many people who survived the earthquake in Gujarat were killed later by epidemics. We should not let it happen here. We should take precautions now,” he pointed out.
“The Sri Lanka army (SLA) says that it is in Jaffna to protect the civilians there. If that is the case why is the SLA using its helicopters to search and rescue only its soldiers who are missing in the peninsula? We see what the Indian Navy are doing to help the Tsunami devastated people on the south Indian coast. The Indian Navy despite suffering losses in the disaster is actively involved in the evacuation and medical care of people in Tamil Nadu”, the commander of the Sea Tigers pointed out.
Col. Soosai said the expatriate Tamils have been playing a key role in providing financial support for the rescue and relief operations in the North East.
Asked if Sea Tigers were affected by Sunday’s disaster, Soosai responded: “In Mullaitivu three of our fighters perished. Major Dharmendra, a fighter who was assigned to provided support to him and a civilian fighter we call “Petrol Iyah,” died in the calamity. In Vattuvagal and Chaalai we didn’t suffer any losses to personnel. In Vadamaradchy east we lost three fighters manning the forward defence lines. An LTTE woman cadre who had come to Vadamaradchy East on least died in the flooding.
“Loss of lives of our cadres was limited to those I have mentioned. We suffered some additional property damage. In Trincomalee and in Batticaloa two observation posts were washed away. The losses are not that significant,” Soosai said.
Relief efforts in the aftermath of the Tsunami disaster
LTTE cadres getting ready for rescue engagement in Mullaitivu
Col. Soosai briefing Sea Tiger units
Relief efforts in the aftermath of the Tsunami disaster
Tsunami official death toll hits 5000
[TamilNet, Sunday, 26 December 2004, 08:56 GMT]
Official death toll from the Tsunami waves that hit northeastern and southern coast of Sri Lanka Sunday morning was increased to 5000, Sri Lankan Defence Ministry sources told TamilNet. Government officials in the devastated eastern town Batticaloa said only about twenty five of more than thousand families in Navalady, a coastal suburb of Batticaloa, appear to have survived the massive waves.
At least 208 persons have died in Trincomale according to the district’s Government Agent, Mr. M.D.A. Rodrigo. Hundreds of people are missing in many coastal villages of the east coast and there are few facilities to search for them or care for the wounded, local officials and relief workers said.
More than 1300 people have died in the East. Scores of bodies are floating in the near the shore and in the Batticaloa lagoon, residents said.
Nilaveli, Sambaltheevu, Linganagar, Kuchchaveli, Pulmoddai, Kinniya and Mutur are among the villages that were severely hit in Trincomalee district, according to the GA of the eastern district.
Mullaitivu district is also badly affected. Officials say that many parts of the district are still inaccessible and it was difficult to provide damage estimates or death tolls there.
Around 200 bodies are brought to Kilinochchi Hospital from both Vadamaradchi East and Mullaitivu. Around 1600 severely injured persons from Mullaitivu and Vadamaradchy East have also been admitted to the Kilinochchi hospital, according to sources.
Meanwhile civil sources in Jaffna District said that they feared around 100 have died in Jaffna district. Civil sources in Mullaitivu District also report heavy losses along the coast.
Kaddaikadu, Uduthurai, Aaliyawalai, Chempianpattu, Maruthankerni, Vettilaikerni villages in Vadamaradchy East are severely affected by flash flooding. More than 1000 people are reported missing in these villages.
Sea Tigers wing of Liberation Tigers, Officers of Tamileelam police and volunteers from Tamil Rehabilitation Organization (TRO) are attending to the immediate urgent needs of the affected public.
Sri Lanka declared a state of National Disaster, according to the Presidential Secretariat. Meanwhile, reports from the southern parts of Sri Lanka said that more than 250 are dead. Two hundred bodies have been brought to the Galle Hospital, according to reports. Seventy bodies of persons killed by the waves were brought to the government hospital in Tangalle on Sri Lanka’s southern coast, Police said.
Damages caused by Tsunami in the northern town of Pt.Pedro.
Damages caused by Tsunami in the northern town of Pt.Pedro.
On the 14th June 2018, the Federal Court in Bellinzona, Switzerland comprehensively rejected the case put forward by the Swiss prosecutor office against a group of Eelam Tamil activists. As reported in the ‘Tagesanzeiger’, one of the main Swiss newspapers today: ‘Gian-Andrea Danuser, who defended one of the credit intermediaries, described the verdict as very precise, strong and courageous. The court was not afraid to comment on the political implications of this case.’
From the time when the court case began in January this year, our website was dedicated to pointing out the dangerous political implications of this case. The fact of the matter is that the prosecutor, in order to prove that the LTTE was a terrorist and a criminal organisation rehearsed the most outrageous Sinhala chauvinist arguments. These were comprehensively rejected by the judges – ruling that in their view the evidence did not lead them to the conclusion that the LTTE was a terrorist or criminal organisation. The presiding judge went on the effectively reprimand the prosecutor, stating that the federal court was not the venue to even make such an examination.
Instead the judges ruled that Tamil activists leading the World Tamil Coordinating Committee in Switzerland used fraudulent methods to enable a considerable number of swiss Tamils to obtain loans from a bank. The judges gave that main leaders non-custodial sentences and token fines – stating again that the prosecutor had been wrong to politicise the case. This completely repudiated the demand from the prosecutor that one of the accused is given a custodial sentence of 6 and a half years – based on support for terrorism!
There was much invested by the prosecution portray the Tamil activists as criminals and terrorists. For this project – the Swiss authorities were willing to launch the biggest court case in its history – spending more than 4 million Francs. The prosecutors arguments – some that will even make a hardened Sinhala racist blush – like blaming the Tamil refugees for causing the death of their brothers and sisters in their homeland – have appeared in the Swiss media during the past year. This case has retraumatised the Tamil Diaspora community in Switzerland. Several weeks ago, speaking about the effect of the court case, a young Tamil socialised in Switzerland said this in the Tagesanzeiger: ‘I feel it in the tram, at the train station, on the street: people look at me and think I’m a terrorist. So, my Swiss passport is no longer worth anything’,… ‘I thought, I know Switzerland. Why does she disappoint me so much? Why does she take away my dignity, by not recognizing an important part of my self-image?’
The political component of this trial within Switzerland – will not be halted by the decision of the court alone. But the decision of the court is a powerful message to Switzerland and to other countries specially in Europe to revert to an honourable position of supporting peace through negotiation like they did at the beginning of the peace process in 2002. It is a riposte to the political steamroller by those international forces that supported the military solution in Sri Lanka – the political steamroller that justifies their position – which can only be done if the Tamil side is criminalised and blamed for the terrible events in 2009. This court decision has opened up a political space for the Eelam Tamils in the homeland and well as in the Diaspora.
People should understand that this decision has not come like Manna from heaven. It has come because of a hard political/legal battle. You cannot win political space for Eelam Tamils without a struggle.
Dont blame the victims! Solidarity from Equador
First step would be to appreciate superb and aggressive defence by the lawyers and the political solidarity which helped to shine an international spotlight to the case. The Indigenous people in Ecuador, with their early input to our selfie campaign played a leading role again. Again, I say, because theirs was the first community to recognise the Tamil genocide when they held a commemoration in Quito in May 2016.
We should also recognise the magnificent input to the selfie campaign by the 17th May movement in Tamil Nadu. And the solidarity from the Basque activists, Rohingya refugees in Ireland and activists from all over the world. The Korean peace movement recognised that the current period of discussions between the North and the South was very similar to 2002 when the peace process in Sri Lanka began. Their participation in the selfie campaign was based on the deep understanding that the international forces that were intent on sabotaging a negotiated solution between the north and the south Korea were the same as in the Sri Lanka -Tamil Eelam situation. The Japanese peace activists made an open stand with us with the same understanding – knowing also that Japan’s role in Sri Lanka then was very similar to its role in the Korean situation now.
Solidarity from Germany
Our political campaign shows the merit of depending on our real allies – they are the ones who will bravely put themselves forward – it is developing these allies that will take the struggle forward. False friends, although they might appear powerful and alluring will not help us to build a solid international political space.
Early in the process – on the 16th January – Philippe Graf, one of lawyers defending the Tamils asks the court in Bellinzona:
‘Your refusals are less well motivated than my questions. But why these refusals? And what are we to think about them? Wherever one goes in this tower of Babel, in this enormous dossier, one always ends up blocked in front of a door, always the same door, that no-one seems to be able to open. Which power keeps us from looking behind? Is there something more powerful than this court? Something more influential than the laws of the parliament? Is there a fourth power that guides you in your refusals? And, then I ask myself: Is this not a political trial after all?’
Our organisation will take steps to find evidence to uncover this fourth power.
Swiss court rules LTTE not a criminal organisation 03 December 2019
Switzerland’s Federal Court has ruled that the Liberation Tigers of Tamil Elam (LTTE) is not a criminal organisation and that its primary goal was to establish an independent homeland, in a landmark ruling that has seen 12 Swiss Tamils acquitted of charges filed by the Office of the Attorney General (OAG).
In their ruling, which was made public earlier today, judges found there was not enough proof to consider the LTTE a criminal group under the Swiss penal code.
The case looked in particular at Switzerland’s Article 260, which was originally formulated to be applied to organised criminal groups but was also used against organisations such as al-Qaeda or the Islamic State (IS).
However, a German-language press release from the court stated that the article was not created with regards to organisations that pursue other, although may commit acts of “terrorism”.
With regards to the LTTE, the press release said the organisation’s goals “included the leadership of a conventional armed struggle, the quasi-state administration of an area and the recognition of the independence of their ethnic community”. “In view of the scope and diversity of non-criminal activities of the LTTE It is hard to say that a person who has collected money in their favour was assuming that their behaviour directly served a criminal purpose,” it added.
A Private War Movie honors its real-life subject with a sober appraisal of the sacrifices required of journalists on the front lines – and career-best work Celebrated war correspondent Marie Colvin
In that movie Liberation Tigers of Tamil Eelam( LTTE ) misled that they are smoking in the battle field and organization !
LTTE is only the one Militants group in the world has very strict on discipline no drinks, smoking or any sexual activity before marriage in the organization.
No one can deny the strict standrads set by Leader Prabhakaran for the LTTE Cadres ( both Militray & Civil ) Until the last stage of the war and over all LTTE cadres were known for following a strict discipline and that credit goes to their leader Prabhakaran . No one cant deny that LTTE Cadres were a disciplined lot compared to other armed fighters over the world.
Even Karuna alis muralitharan split the ltte because his discipline was questioned ! And scared to face the strict punishments !
In western culture smoking is not consider a bad thing or discipline but in Tamil society not like that !
Why this scene inserted in “the private war ” movie ? purposely ?
As usual No Tamil organization or activists question about this ?
Prabhakaran – a Pioneer in Military Discipline —by Sachi Sri Kantha, November 25, 2014
To the memory of Velupillai Prabhakaran, the leader of LTTE, and his erstwhile colonels (other than traitors like Karuna and K.P.), I submit this felicitous essay on his 60th birthday.
In March 1, 2010, I contributed a parody of a beautiful poem by John Godfrey Saxe (1816-1887), captioned ‘The blind men and the elephant’. I titled my parody as, ‘Six Blind Women of Gringo Land – who went to see the Tiger’.
There is a reason why I bring my 2010 creation here. First, to refresh the readers of what I wrote, ‘with apology to John Godfrey Saxe’.
It was six women of Gringo Land to learning much inclined
Who went to see the tiger though all of them were blind
That each by observation might satisfy her mind
The first approached the tiger and happening to fall
Against her broad and sturdy side, at once began to shriek
‘God bless me! But the tiger is very like a slippery pestle!
The second, feeling the canine, cried ‘Ho! What have we here
So very round and smooth and sharp? To me ‘tis mighty clear
This wonder of a tiger is very like a spear!
The third approached the animal, and happening to take
The growling jaw within her hands, thus boldly up and screamed:
‘I see,’ quoth she, ‘the tiger is very likely a terror!’
The fourth reached out an eager hand, and felt about its fur
‘What most this wondrous beast is like is mighty plain’, quoth she:
‘Tis clear enough this tiger is very likely a bear!’
The fifth, who chanced to touch the claw, said: ‘E’en the blindest woman
Can tell what this resembles most; deny the fact who can,
This marvel of a tiger is very like a needle blade!’
The sixth no sooner had begun about the beast to grope,
Than seizing on the swinging tail that fell within her scope,
‘I see,’ quoth she, ‘the tiger is very like a rope!’
And so these women of Gringo Land disputed loud and long,
Each in her own opinion exceeding stiff and strong,
Though each was partly in the right, and all were in the wrong!
I also quote excerpts from the first paragraph written then. “I should identify these six blind women from Gringo Land, who went to see the Tiger. Five of the six were from the venerable New York Times. The grandma was Barbara Crossette who was there in the late 1980s. Then, she was followed by Celia Dugger in the late 1990s. Amy Waldman and Somini Sengupta covered the 2000s. Lately, Lydia Polgreen has moved in. There was another one, Mia Bloom, who was a pretending terrorism scholar and linguist during the CFA period (2002-2004). None of them could read, write or speak either in Tamil or in Sinhalese. Their coverage about the Liberation Tigers of Tamil Eelam was sloppy at best and humor-generating at worst….”
The main focus of these six Gringo women were to portray the Tamil Tigers as terrorists, suicide bombers and ‘child’ soldiers. None of them cared to present the positive side of Prabhakaran’s Tiger army.Sex equality and lack of sexual harassment in LTTE army were special attributes of Prabhakaran’s discipline training. These were totally ignored by these blinded journalists. Punishment for such heinous crimes for disregarding the discipline inculcated by the leader was instant death. Even traitor Karuna (after he was sacked from the LTTE) had described in 2004, a case of two young love-struck LTTEers (a guy and a girl) who disregarded the discipline relating to sexual conduct were served with death as punishment. Karuna’s main motive in announcing this particular case to the media, was to splash mud on Prabhakaran’s cruel mindedness. But, Karuna had ignored the discipline Prabhakaran wanted for his army. What is Karuna’s plight now, after 10 years? What happened to all the empty boasts of him, as a better leader for Tamils than Prabhakaran? Was he able to project any leadership? He could only function as a sin-eater to the Rajapaksa clan without having any following either among Tamils or Sinhalese or Muslims.
The concept of sex equality was a non-entity in the Sinhala army, well into 1990s. Only after Prabhakaran showed the lead, the Sinhala army came to subscribe to this concept reluctantly. About the sexual harassment traits, torture and rapes perpetrated by the Sri Lankan army on Tamil population who were detained by them, the less said the better. The Lancet medical journal in 1999 and 2000 published two short reports describing the sexual torture on Tamils perpetrated by the Sri Lankan military personnel.
Lately, decades old, entrained culture of sexual harassment in Uncle Sam’s military had burst open (See below the Sources, for selected news reports on US military sexual assaults). Check also the Pat Oliphant’s cartoon, presented nearby, on this theme. Early this year, Helene Cooper reported that, “In 2012 there were an estimated 26,000 sexual assaults on military men and women, but only 3,374 were reported and only 880 cases were prosecuted. The implication is that keeping prosecution of those cases within the chain of command intimidates victims, who fear retribution from sexual assault to their commanders.” Last year, Jennifer Steinhauer reported, “A recent Pentagon survey found that an estimated 26,000 men and women in the military were sexually assaulted last year, up from 19,000 in 2010.” Compared to the performances of recent American Presidents and the Pentagon’s five star Generals, Prabhakaran’s record on military discipline for more than a quarter century was implausible and imperishable indeed. Isn’t Prabhakaran a pioneer in military discipline?
Prabhakaran – a victim of Procrustean Bias
For those who are uninitiated on Procrustean bias, I provide the details first. According to Brewer’s Dictionary of Phrase and Fable, “Procrustes, in Greek legend, was a robber of Attica, who placed all who fell into his hands upon an iron bed. If they were longer than the bed he cut off the overhanging pats, if shorter he stretched them till they fitted it. He was slain by Theseus. Hence, any attempt to reduce men to one standard, one way of thinking, or one way of acting, is called placing them on Procrustes’ bed.”
Academics and journalists from the West have a specific mind-set of whom to designate as a terrorist (who doesn’t have a Christian name or a Jewish name and whose skin color is not ‘white’), who can be fitted in their Procrustes’ bed. A study of their books and research papers reveal this Procrustean bias. I wonder how could those six Gringo women (who had regular eyesight) ignore the positive traits in Prabhakaran’s leadership? I have yet to come across in the writings of any of these six women on Tamil Tigers, a particular distinction which separated LTTE soldiers from that of the beastly Sri Lankan army (1983-87 and 1990-2009 and up to 2012) and the Indian army (1987-1990). Not only these journalists, but also incompetent terrorism scholars among men (the likes of Robert Pape, Bruce Hoffman, Walter Laqueur and Rohan Gunaratna) are also blind to this Procrustean bias. University of Chicago’s political science professor Robert Pape’s book, ‘Dying to Win’ (2005) is an excellent example for such Procrustean bias-tinged analysis.
Sources (chronologically arranged)
Ivor H. Evans: Brewer’s Dictionary of Phrase and Fable, Centenary Edition, harper & Row, New York, 1970, p. 865.
Welsh J.: Sri Lanka: torture continues. Lancet, 1999 July 31; 354: 420.
Peel M, Mahtani A, Hinshelwood G and Forrest D.: The sexual abuse of men in detention in Sri Lanka. Lancet, 2000 June 10; 355: 2069-2070.
Robert A. Pape: Dying to Win, Random House Trade Paperbacks, New York, 2005.
Jennifer Steinhauer: Remark by Obama complicates military sexual assault trials. New York Times, July 13, 2013.
Helene Cooper: Senate rejects blocking military commanders from sex assault cases.
New York Times, March 6, 2014.
Helene Cooper: Two cases, one conclusion on military justice. New York Times, March 21, 2014.
“Nandikadal” – it is not just a name a place carries. It is the name that sums up the identity of Tamils determined to resurrect themselves. It is the name that characterizes an ethnic group. It is the name that offers enormous hope to the struggling ethnic groups. It is the name that is synonymous with declaration of war of an ethnic group that has assimilated within itself the magic words of “Pirabaharaniyam”.
It is the mother of all battlefields, offering a beacon of hope to all the subjugated ethnic groups. It is a holy place, the very mention of the name sends a chill down the establishments of the world that terrorises its own people; the corporate and world conglomerates that support their survival, and the fronts that had hitherto created a world order.
A landscape filled with marshes and grasses, gobbled up a revolutionary leader, only to deliver principles of liberation that was radically progressive in nature.
It gave not just lessons to the struggling ethnicities, it was a beacon that evolved from this land and was posing challenges like never before to the established world order.
The world records this piece of history as “Pirabaharaniyam”.
The liberation struggles that are waged against government sponsored terrorism, the inevitable violence that erupts as a result of a revolution, movements by people; all these events that can be termed as popular uprisings by ordinary people are being fiercely put down by ruthless governments’ world over in the name of “international relations” and “regional stability”. Without having an iota of knowledge on the said conspiracies by the Governments world over, there is a measure among us to pin criminal responsibility on the Tamil Tigers alone. But Nandikadal not only confronts such measures with logical justifications but also gives a doctrine that is applicable to the larger world.
Nandikadal gives enough cautions and warnings on how these forces turn the subjugated and struggling ethnic groups against leaders who best represent them.
An evidence that stands firmly behind the historic figure – a psyche that is omnipresent between the Tamil populace and the Tigers; the historical happenings that demands analysing them in a just fashion. Nandikadal proceeds to smash the conspiracies of ruthless Governments for fabricating and systematically carrying out disinformation campaign with the much talked phrases like “human shield”, and others.
Nandikadal provides a powerful doctrine that carries the potential to show the Tamils their path to liberation. Not just the Tamils, the doctrine is a beacon of hope to hundreds of subdued ethnicities to their path to true independence.
When we utter “the Doctrine of Nandikadal”, some think the doctrine provides dimensions that are political and apolitical.
The doctrine talks about the life of an individual subdued race set with a bitter history of genocide looming in the background. By doing so the doctrine pushes the entire nationality in the forefront. It talks more about relation between a man and a woman, and takes a responsible look into the familial set up of the subjugated race.
The doctrine expresses concern for the culture and identity of the subjugated race to be protected at all costs. It challenges the way and means of reclaiming the lost heritage and legacies.
We can go on and talk about the doctrine’s holistic intentions.
Nandikadal is pretty clear that only such a holistic approach can chug the subjugated race to its true liberation and in the process help sustain its identity.
Mullivaikkal and Nandikadal are two names of a similar geographical region. It may be true that both these regions are separated by an inch of land. But both these lands come to signify rather contrasting stories. They bespeak and register in our mind very different political and historical stories.
“Vaikkal” in Mullivaikkal refers to a canal where the water may at times be stagnant and kadal in Nandikadal means open sea or ocean in Tamil. Going by the meaning of Vaikkal and Kadal, Mullivaikkal represents a stagnant politics and Nandikadal represents politics of vastness that is not bounded by any boundaries.
When Pirabaharan leaves Mullivaikkal to reach Nandikadal, the aforesaid change has happened. Without comprehending this, we often get stuck at Mullivaikkal only to remain stagnant.
The place where we need to search for our liberation is at Nandikadal. Besides us, the calm sea of Nandikadal provides a moral backing for all the subjugated races.
When Mullivaikkal massacre happened with the overt blessings of the prevalent draconian world order and its’ ruthless Governments, the reaction manifesting itself at Nandikadal denotes that this ill-conceived world order will be subject to destruction that will be beyond imagination.
The arrival of figures like Narendra Modi, Donald Trump, and their likes at the world political scene, and the tensions perpetrated by the North Korean regime are all recipes for a wider disaster that is awaiting to inflict the current world order. The doctrine of Nandikadal precisely predicts such an outcome.
When the subjugated races come together with consciousness, they will have the power to destroy the current world order and shape a world order that is absolutely pro people. That is the nature of challenge posed by Nandikadal.
The world order of countries led by the likes of Modi and Trump reside on the ground that are built with the steadfast support of the super riches of the world, the corporates, the bankers and the conglomerates.
Nandikadal, the central dogma of “Pirabaharaniyam”, warns explicitly about the world order spawned by these crony capitalists.
As a direct bearing, “Nandikadal” instead of attacking the Governments, talks explicitly about the destruction of this unjust world order forged by the crony capitalists, and the corporates.
Nandikadal, the central dogma of “Pirabaharaniyam” does not indulge in directly attacking and criticizing the Governments, rather it identifies and attacks the covert and sometimes overt tactics employed by these ruthless Governments.
The dogma furthers the destruction of the current world order to bring the much needed liberation and the just rights of the subdued races. This ensures a new world order where there is place for everyone.
The changes that are rapidly happening world over are the changes outlined broadly by the doctrine of Nandikadal. The current world order is at flimsy grounds and is getting ready to implode anytime soon and Nandikadal doctrine prepares us for the inevitable.
Therefore it is imperative that all the subdued race keep themselves in a state of readiness. A global churn encompassing all the countries of the world is on the cards anytime soon.
Pirabaharaniyam, the contemporary liberation doctrine, would provide meaning to such a revolution.
The world we live is made of three quarters of water. The composition of water in the human body incidentally has the same equation.
International relations and the strategy behind were defined by oil. The trend is slowly shifting towards access to international high sea for trade and commerce.
Geographically Tamil Eezham is surrounded by high sea on its three directions. The status of the land, the strategic importance and its politics, everything is defined by the high sea.
It is the same high sea that connects another land of the Tamils, Tamil Nadu, with Tamil Eezham.
It is this psyche, political significance, and dynamism that are responsible for catapulting Pirabaharan to walk towards “Nandikadal” in his final days.
Nandikadal had its fair share of fear and doubt if it could assimilate the world’s tallest revolutionary.
The sea at Nandikadal relinquished its fears and doubts at an instant after it realized the gargantuan responsibility it is going to be vested, in providing for a doctrine that shall serve as a beacon of hope for all the subdued races and ethnicities to achieve their goal of liberation. Sensing the obligations, it slowly began assimilating the tallest revolutionary into its character.
It was the story of a water body that began replicating a wonderful human’s psyche which was hitherto incalculable and unpredictable to many.
As a consequence, Nandikadal has earned a reputation of being deeply embedded in history.
The H2O doctrine of Nandikadal
When a vanquished ethnicity that was subject to genocide remains governed by the victorious, Nandikadal doctrine says that the subdued race begins to show five dimensions of politics.
Those are the politics of destruction, politics of shame, politics of slavery, politics of surrender and the politics of abdication.
Nandikadal proceeds to say that a genocidal government will take parallel measure of employing two types of politics.
Those are, the politics of annihilation; where all the time bound identities, the very presence and the politics of the subdued are all subjected to annihilation, and the politics of destroying the collective memories.
The bipolar situation facing the vanquished races in dealing simultaneously with the five political dimensions that has manifested from within on one hand and the cunning politics of the victorious on the other hand, has enough potential to wreck the identity of the subdued. Nandikadal forewarns the subdued race about the impending failure to construct a politics of “meaningful resistance” in the wake of this two pronged challenge they are left to face with.
It is at this juncture, Nandikadal introduces the “H2O Doctrine” to the subjugated races. A doctrine that talks explicitly about the wherewithal to come out of their subjugation and taste victory.
H2O is the chemical formula of water. When water combines with other elements, the reaction it yields produces assorted chemical and physical changes. In a similar fashion, the struggle of the subdued race, when they interact with various political realities, produce changes. Nandikadal doctrine provides a sort of shield as the ethnicities undergo and experience these changes.
The core aspect of the doctrine is to drag the subjugated ethnicities from their defeated mind-set and their collective shame, and advance them to take up politics of resistance.
It then extends its role to provide strategies for confronting, self-protecting, coordinating, infiltrating, attacking and finally demolishing the establishments that subjugate them.
The doctrine, though contains terms that are related to war plans, actually outlines strategies to resist the designs of ruthless regimes without having a need to take up an armed struggle and shedding a drop of blood.
The psyche of the Tamil Tigers and water (sea) is something interesting. It is indeed a magic.
In the past, whenever Tigers were believed to be defeated, they came back with a vigour like never before and their coming back was interestingly termed “Unceasing waves”.
For reasons unknown, water characterized their remarkable sign of resistance.
And today that magic has happened in Nandikadal too.
The final strategy of Tamil Tigers being defined and drawn by a water body, being christened as “Doctrine of water”, and entering the annals of history is indeed a magic.
The strategy of “water” that encompasses the principle of waves, the principle of buoyancy, the principle of swimming, and the principle of diving, is denominated as “Unceasing Waves” by the Doctrine of Nandikadal.
History is indeed miraculous!
Nandikadal attracts the attention of the ethnic group being subjugated to genocide to carefully analyse five different words repeatedly used by the genocidal regime they are left to deal with.
They are; rehabilitation, reconstruction, development, ethnic unity and rapprochement.
These words appear to be soothing to the hearts and minds of the subjugated race, the race that appears to be disintegrating and perishing when looked from outside. But on close observation, it is a ball game to politically isolate the subjugated race and subject it to continued repression and genocide.
Nandikadal decidedly warns about it and calls it a cunning trick. It also cautions the forces that work for this ploy, with or without knowledge and awareness.
Nandikadal postulates and puts in forefront the strategies the subjugated races have to adopt. Strategies that closely resemble the behaviour of water, of waves that do not cease, of being buoyant, to be able to swim with and against the current.
Nelson Mandela – Fidel Castro – Veluppillai Pirabaharan
If the strategies are against the will of the western world, any struggle is termed “terrorism”. If the strategies, on the contrary, are aligned with those of the western world, the struggle is termed “movement for liberation”.
This is the brief story of how Mandela who was once termed extremist, is now called a liberator.
The reason why Pirabaharan was always an extremist was because he never aligned his struggle with the western world and refused to toe their lines. He rather contemplated to change the existing world order.
Castro too did not succumb to the arm twisting tactics of the western world. He attempted to create a new international dialogue.
But Castro’s sole agenda of opposing the international powers failed spectacularly when in fact the very powers he opposed, ganged up, to put down the uprisings of the subjugated races in the garb of opposing “smaller governments” that are against the established world order. Tamil Eezham is witness to that blunder in contemporary history.
It is at this juncture, Nandikadal comes to occupy a central place. The blunders of Mandela’s and Castro’s doctrines, and many other doctrines that emerged and got razed, opens up a remarkable front for the subjugated races at Nandikadal.
This is the basis upon which Veluppillai Pirabaharan comes to be placed next to the likes of Mandela, Ho Chi Minh, Yasser Arafat and other notable global revolutionaries.
History of the world renewed itself and underwent a sea change after the dismantling of Berlin wall , disintegration of the Soviet Union, and the 9/11 incident.
Some personalities like Francis Fukuyama attempted to write a final history of the world basis these events.
But the dark hours of May 17, 2009 saw a small water body standing witness to an incident that was unheard of in human history. An incident that unfortunately did not capture the eyes of the world.
The events that unfolded in the dark hours became historic for the races that were facing brutal subjugation.
It was the mother of all battle grounds this century. A remarkable history was created that day.
After fair delays, the water body is eternally ready to provide fodder to world historians, philosophers and the likes.
Nandikadal puts every international doctrine on the struggle of subjugated races to reconsideration and reanalysis. It questions Marxism, Communism and all those isms that claim to represent people in the backdrop of a genocide.
Nandikadal poses intriguing questions while weighing the modern states of the globe, the world order they have spawned and their international politics, alongside the postulates of the new countries that emerged after their long struggle for independence. The compelling questions no doubt demand a reanalysis of both the happenings.
The answers to these questions procreates as “Pirabaharaniyam” before us.
Pirabaharan saw many incidents as history in the making what others saw as mere happenings. What others thought were casual events made, Pirabaharan saw as events that rather carried hidden agenda, or rather agendas.
The very reason why when everyone’s eyes were anchored on Mullivaikkal, he walked to Nandikadal.
Pirabaharaniyam shuns the word “failure”.
The repeated failures of a subdued race is not failure according to the nuances of Pirabaharaniyam but it is rather a setback. But it goes on to shun this word too and describes such events as “backfoot”.
Nandikadal doctrine vehemently argues that the setbacks of a subdued race that has been waging unsuccessful attempts towards it slated goal of liberation cannot be called “failures” in any sense.
The psyche of the Tamils and the Tamil Tigers after the genocidal war.
What does Nandikadal speak about it?
A race that has suffered unspeakable destruction and violence slowly has to pull itself up and coordinate within itself to move forward. In that sense it is imperative that the people and the militants who faced unspeakable violence have to get a fair psychological counselling. The doctrine of Nandikadal commences rightly emphasizing the need of it.
Barring the thousands who have lost their life in the brutal war, the remaining who were captured live and detained illegally in torture chambers of the state, and heavily inflicted with physical and mental wounds, have been released inside the society to play a morally detrimental role as determined by the brutal regime. On the other side, are people who cannot get a foothold in life after the brutal carnage unleashed on them. Nandikadal aptly points to the fact that when both come to face each other, they would indeed be mutually repulsive.
Nandikadal outlines the fact that the fractured psyche of the erstwhile militants will manifest in different forms – as deep hatred to their ex-colleagues, as repulsive thoughts on their liberation struggle, as abuses, as deep fear that will manifest as surrender mentality, and many more.
The erstwhile militants we see in our homeland are loitering with such tendencies and they are living proofs of the state of affairs.
Excluding the thousands who have been killed in the horrifying war, the psyche of the rest of the population are being corrupted and deteriorated systematically.
Hunger, poverty, crass practices that destroy our famed culture are being systematically promoted. The psyche of the people and ex-militants are being manipulated to suit their interest by pitting one against the other.
Nandikadal cautions carefully that people unfortunately would fall prey to it and start believing the stories being spun. Conspiracy at work!
As a result, a large schism develops between the general populace and the ex-militants who are with new identities and now psychologically distressed.
In a span of time, both the groups begin to exchange the psychological distress and show signs of aggravated distress.
This invariably results in exchange of abuses and refusing and refraining each other. Nandikadal warns that the situation will be conducive for the brutal regime and the bootlickers, to serve their interests pretty well.
We are mere silent spectators witnessing the incidents as it unfolds.
Hence Nandikadal assures that the Tamils and the ex-militants can mend their relations, find a path to coordinate and rise as one race to face the future challenges.
The different dimensions of the relations are explored taking a cue from the water doctrine.
Nandikadal strongly recommends to devise an international policy to deal with the happenings in the international arena.
On the basis of the water doctrine, Nandikadal conveys in no clear terms that, the international policy strategy provides a robust platform to firm up our future plans and take up our cause in full steam.
Nandikadal opines that all races possess inherent strengths that will keep it from getting annihilated despite seeing the worst destruction and facing annihilation.
Our strength in this aspect lies in Tamil Nadu. On this basis
By creating foreign policy drafts for Tamils or by forming a “Tamil Lobby”, together with Tamil Nadu, a think-tank can be established. Nandikadal alerts that if we do not establish this lobby in a meaningful span, we would be lost in the ever unfolding geo-political game.
The machineries of establishment – the crony capitalists, and the corporates that guard its operations; employ various interest group that are not at cross roads. And they would be systematically infiltrated among the targeted races.
They would appear in the guise of being progressive and forward thinking.
A classic recent example that can be quoted is Jallikattu.
The so called progressive forces acted against Jallikattu in the name of animal rights. They declared that the tradition is male chauvinistic, archaic and has no place in a modern society.
When the entire student community, women and the entire race felt that their ancient tradition is coming under a systematic assault, and organized themselves through mass protests, these phony progressives took a backseat.
Nandikadal requests to be aware of these phonies in every races.
The cultural elements of an ethnic group, its ceremonies, its traditional games, its religious rituals; all carry the belief system and the wisdom of the ethnic group for generations. They not only serve the purpose of continuity but can also serve to ward off all the measures that are aimed at committing a systematic genocide against the ethnicity.
Nandikadal emphasizes the need to organize micro level protests that involves people on the ground on a continuous basis.
Nandikadal reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.
Nandikadal defines that the protesting attitude is indeed an asset that has the strength to give permanent defeat to every other sinister design of brutal regimes.
As a race that fights for its liberation, our men should realize how a military strategy too can give a helping hand.
Though we have completely abdicated our claims to the land, Nandikadal introduces these military strategies in different ways.
Though we have relinquished some of our urban, rural areas, and roads, Nandikadal asserts that we keep a control and maintain continuity over our forests, woods, water bodies, and our coastal regions.
Nandikadal explains that only continuity of resources can ensure continuity of protests. By subjecting the military and political activities of the genocidal regimes, to continued questioning and, by raising serious exceptions, by organizing people’s protest, by resurrecting popular protests, and by skirmishes, the military and political strategies of the genocidal regime shall be disrupted.
Hence if our forests are being destroyed, it should be understood that our possible military strategies of the future are coming under attack now.
But Nandikadal has observed all these micro details and highlights them to our generation.
Few years back, some militants under the able leadership of Deivigan sacrificed themselves for the cause. They are perfect example of the military strategy that Nandikadal asks us to adopt.
Similarly the mass uprisings of “Keppapulavu” people is a wonderful example of people’s movement.
Therefore by not buckling to the sinister designs of the establishment and by coming out from a failure mentality, we can go a long way and retain the momentum of protest.
Nandikadal demands that the ethnic groups waging a struggle for their liberation need to keep themselves in a fluid state like water. Nandikadal opines that only in a fluid state, the ethnicity can fill itself to any shape and carry forward its struggle.
Nandikadal compares this attitude to its demeanour and calls it by the name “Water Theory”.
Outside the battle field, the victory of the genocidal regimes in the international arena is immaterial if back home they could not crush the rebellion of the races they have subjugated. The continued strategies to bruise the protests is what keep them successful.
That is because the regional and geopolitical forces are ready to attack the Sinhalese quoting the same world order they have created.
But the adversaries do not have any tactics to deal with the uprising of the people in a large scale. They just do not have the wherewithal to confront a race that has absorbed and assimilated the nuances of “Pirabaharaniyam”.
In the contemporary world, victory depends on who has the competency to sustain the victory earned.
The exact reason why Nandikadal appeals to keep the spirit of protests live among the Tamils and organize for small demonstrations so that the momentum can be sustained.
Nandikadal once again reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.
It is this stubborn character that can give the occupier a face of failure. Nandikadal says that this character forms the principle capital of the protesting race.
The message of Nandikadal to Muslims
Nandikadal fully agrees to a separate identity of Muslims if majority of them feel so quoting their cultural differences.
These are some of the knots faced by many races while they fight their oppressor. If some elements within the fighting races feel they are different in identity, the oppressor gets a brownie point. Nandikadal cautions that a devious plan by the oppressor can create rift within the races and can contribute to their downfall.
But without these understandings, if the Muslims continue their efforts of aligning with the establishment only to destroy the geography and occupy the land of the Tamils, they would then have to face the reality of their identity being questioned and brace themselves to lose their current status.
The acts of the Muslims to align with the genocidal establishment is myopic and will generally undermine their quest for individual identity.
Nandikadal shows extreme concern for these fringe nationalities.
When the day beckons for the Tamils to win their homeland back from the oppressor, when the country breaks into two nations, one for the Sinhalese and one for the Tamils, the attitude of the Muslims shall make them go nowhere. Nandikadal warns the Muslims of the plight that awaits them.
So this is in a way is a forewarning to the Muslims by Nandikadal.
Because Nandikadal does not expresses concern for the Tamils alone who are waging a liberation struggle. Rather it takes cognizance of the fact that many races are waging a similar war and provides tactical support in its doctrine.
LTTE leader Pirapaharan’s father passes away in SLA custody [TamilNet, Thursday, 07 January 2010, 12:39 GMT]
Thiruvengdam Velupillai, the father of LTTE leader Mr. V. Pirapaharan, passed away following a brief illness in Panagoda Sri Lanka Army camp Wednesday night, Sri Lankan military officials in Colombo said. The headquarters of the Liberation Tigers of Tamil Eelam (LTTE) in a message Thursday conveyed its condolences to Mrs. Velupillai, children and relatives. The entire Tamil Nation laments for the demise of Mr. Velupillai, who preferred to be with the people during the war, the statement said. Mr. Velupillai was kept in isolation and illegal custody by the SLA and was denied of proper medical care at his grand old age, the LTTE further said.
Mr. Velupillai and his wife were detained since May in Menik Farm IDP camp and were later taken into custody by the Sri Lanka Army.
The LTTE leader’s parents had been living in Tamil Nadu in India, but opted to go to Vanni before the war broke out.
Pirapaharan father’s remains released, funeral in VVT on Sunday[TamilNet, Friday, 08 January 2010, 15:44 GMT] The funeral of late Thiruvengadam Velupillai, father of LTTE leader leader Mr. V. Pirabaharan, is to take place in Valveddiththu’rai on Sunday. The mother of LTTE leader Mr. V. Pirapaharan, Vallipuram Parvathy, was Friday released from Sri Lanka Army custody and handed over to Tamil National Alliance Parliamentarian and Presidential candidate M. K. Sivajilingam, SLA officials in Colombo said. The ailing 80-year-old mother was driven by road from Colombo to the northern Jaffna Peninsula in an ambulance.
The release of Ms. Parvathy comes a day after Pirapaharan’s father, Thiruvengadam Vellupillai, died in custody. He was 86.
The remains were handed over to Mr. Sivajilingam at a funeral parlour in Homagama Friday afternoon by the Sri Lankan military authorities.
The remains will be taken to Valveddiththu’rai along the A9 road and kept at his daughter’s residence for the public to pay their last respects.
Cremation will take place on Sunday at 11:00 a.m. in Valveddiththu’rai.
Remains of Pirapaharan’s father cremated in VVT [TamilNet, Sunday, 10 January 2010, 13:20 GMT] Late Thiruvengadam Veluppillai, father of LTTE leader Mr. V.Pirapaharan, was cremated at the central cremation grounds in Oo’ra’ni Valveddiththu’rai Sunday around 2:30 p.m with thousands of mourners participating in the last funeral rites, sources in Jaffna said. Thousands of people from all parts of the peninsula joined in the procession when the remains were taken from Pirapaharan’s home in Aaladi in Valveddiththu’rai (VVT) while black flags were flown and sombre music was played in VVT, despite the intimidating presence of a large number of Sri Lanka Army (SLA) soldiers and policemen, the sources added. Thol. Thirumavalvan, the leader of Viduthalai Chi’ruththaika’l from Tamil Nadu and Tamil National Alliance (TNA) parliamentarian Sivajilingam paid their last tribute at the cremation grounds. Prominent Tamil political leaders from Tamil Nadu including Vaiko and Pazha Nedumaran paid homage by phone from Tamil Nadu.TNA Parliamentarians Sivajilingam and Gajendran were present near Thee’ruvil memorial monument where the remains were kept for people to pay their last respect, from 5:30 p.m Saturday. Both were with the remains until cremation.
Saturday night, TNA parliamentarians including Mavai Senathirajah, Suresh Premachandran, Pathmini Sithamparanathan, Selvam Adaikalanathan, Vinotharalingam, Sivasakthi Anandan led by TNA parliamentary group leader R. Sampanthan paid their last respects.On Sunday the remains of late Thiruvengadam Velupillai was taken from Thee’ruvil to the house in which LTTE leader Pirpaharan was born and from there to the cremation ground in procession.
The procession went along Tho’ndaimaanaa’ru-VVT road to VVT junction and from there to Oo’ra’ni along Point Pedro-VVT road.
Thousands of men and women and school children from all parts of the peninsula took part in the procession.Songhttps://dai.ly/x706dhw
“Any country and any community that does not break the shackles of women’s oppression, cannot say that it has attained full societal liberation – National Leader of Tamil Eelam”
The words of the LTTE leader, V Prabhakaran were remembered through posters displayed across the University of Jaffna.
The posters, which were put up anonymously inside the premises, feature a photograph of Prabhakaran with a quote.
A cake was also cut by students in secret as the clock struck midnight to mark his birthday on November 26.
“To analyse a problem and to reach a verdict, an exceptionally balanced mind is essential. A just vision – selfless, without any personal likes or dislikes and not giving way to emotions and familial affection – is essential – National Leader of Tamil Eelam”
“There should not be a dictatorship within the arts. If there is it will not grow – National Leader of Tamil Eelam”
“How ever the material world is organised, without vast changes within men’s mindsets on the male view of femininity, women’s equality will not be possible – National Leader of Tamil Eelam”
Responding to a Sri Lankan police petition, Jaffna Magistrate Court on Friday issued a ban on the use of what it described as the LTTE flags, symbols and maps at the planned Maaveerar Naal event in Koppay Thuyilum Illam.
Earlier this week Koppay police applied for a ban of the remembrance event under section 120 of the penal code – inciting or seeking to incite hate – and Prevention of Terrorism Act (PTA) regulations.
Magistrate Sinnaththurai Satheestharan’s ban specified the use of LTTE symbols was prohibited. No prohibition was made against the holding of the event however.
Private land by the thuyilum illam, which is currently being occupied by the Sri Lankan military, was cleared and decorated by locals in preparation of Maaveerar Naal on November 27.
The foreign intelligence agency of India, known as the Research and Analysis Wing’ (RAW), has advised its counterpart in the island to transform Tamil Eelam Maaveerar Naa’l (Heroes Day) as well as all other remembrance days of the LTTE members and cadres into remembrance days bereft of identity, politics and valour. The only way to do this is getting rid of terminology associated with the LTTE, Tamil nationhood, the concept of Tamil valour. Usage of the terms ‘maaveerar’ and ‘Eelam’ should also be avoided, the RAW has advised, according to informed paramilitary sources in the island. Full story >>
Vaakai (albizia lebbeck), national tree of Tamil Eelam planted at Kangapuram
Final preparations for Maveerar Naal, the Tamil national remembrance day for fallen LTTE fighters, are underway in thuyilum illams (LTTE cemeteries) across the Tamil homeland.
Earlier this week, residents of Vakarai in Batticaloa cleared the Kandalady thuyilum illam and invited parents of Maaveerar to inaugurate the construction of symbolic headstones to replace the headstones that had been destroyed by the Sri Lankan army.
In Chatty on Velanai Island, a special commemoration was held for parents and family members of Maaveerar to pay their tributes in advance of the main event on Tuesday.
The Kanagapuram thuyilum illam in Kilinochchi which for the last two years has seen the largest crowds gather on November 27, continued to be cleared. Locals also planted vaakai (Albizia lebbeck), the national tree of Tamil Eelam in the cemetery.
The Mavadi Munmari thuyilum illam in Batticaloa, Aalankulam in Sampur, Trincomalee and Mulankavil thuyilum illam in Kilinochchi district were also cleared and decorated with flags and bunting in red and yellow, the traditional colours of Tamil Eelam.
Tamils celebrate Karthikai vilakkeedu – festival of lights
Archive: a family decorates their home with lamps and karthikai poo (gloriosa lily), a symbol of Tamil remembrance
The Tamil festival of lights known as Karthikai Deepam or Karthikai Vilakkeedu was celebrated by Eelam Tamils on Friday.
The festival falls each year on the full moon night of the Tamil month of karthikai (November). Origin stories behind the festival vary regionally, although one reason is to celebrate the birth of the Tamil god Murugan.
Another popular practice involves building a bonfire as a tribute to the God Siva who transformed into a flame ‘without beginning or end’.
Bonfire at Batticaloa Mamangeswarar kovil (above) and in Jaffna (below)
In some previous years in the Tamil homeland, the proximity of the festival’s date to Maaveerar Naal, the Tamil national remembrance day for fallen LTTE cadres, saw a military crackdown on observances such as lighting lamps and tolling bells at temples, as these were associated with remembrance practices.
The celebration of karthikai vilakkeedu took on renewed significance in militarised areas and in the diaspora as an act of Tamil resistance.
We light lamps in hope that the darkness that covers us is only the darkness of night, that evil in many forms does not destroy our roots.
Canadian Tamil artist Keera Ratnam on the significance of Karthikai Vilakkeedu
Some of the earliest references to the festival, which is also celebrated in Tamil Nadu and Kerala, are found in Sangam era literature dating as far back as the 2nd century BCE.
They are a misunderstood group of people which I explain all about in this video. More commonly known as The Tamil Tigers are now looked down upon by many people since losing the war. This heartfelt passionate rant is directed towards everyone who needs a reality check!