Dj Who Killed and Raped Teacher in 1992 Caught After Sister Uploads Dna to Genealogy Site
By Nimanthi Perera-Rajasingham –
Dr. Nimanthi Perera-Rajasingham
Jaffna in the postwar context remains a troubled space. Yeah indeed, there is no longer an embargo, and 1 tin take the train, bus or wing easily. Yes, in that location are new super markets and people can walk around more freely. Still, the scenario of domination and oppression continues in other ways. During a recent visit, forms of violence and domination were clear not only in the big number of Navy and military camps notwithstanding there, in the ways they have become permanent installations in the Northward, only also in the ways in which new forms of postwar Buddhism and Tourism function with shut ties the military apparatus. The first example is the Sangamitta Buddhist Temple built in Madagal at Dambakola Patuna in 2009, right past a Navy army camp. Here, new histories are produced to penetrate the North as belonging to Buddhists. If Tamils accept claimed the Jaffna Peninsula every bit the traditional homeland for Tamils, and then erecting temples such equally this is a way of rebutting this claim. The second case is the Hammenhiel Resort, a Dutch forte now run by the Navy for profit. In both locations, the local populations have been either evicted from those spaces, or are non allowed to fish in those seas, while the military-Buddhist-tourist complex functions to serve the South.
Sangamitta Temple: the Invention of Tradition and History
The Sangamitta Temple was built and opened in 2009 in the postwar period. Despite the devastating end of the war, the Navy and the state did not hesitate to construct the temple and claim it as a Sinhala Buddhist space. One would imagine that the cease of state of war would have drawn the state's attention to more urgent matters such as humanitarian assistance for Tamil civilians killed in the Vanni. However, the Sangamitta temple was built immediately later on the state of war, shut to an enormous Navy base because supposedly Sangamitta landed there (approximately 250 BC) bringing with her a Boe sapling. The sapling is said to be the same as the one plant in Anuradhapura today. While this area is not a High Security Zone, it might besides be, equally the Navy dominates the landscape. The proximity of the Navy military camp and the temple locate how Sinhala Buddhism and militarism are integrated formations.
The cosmos of a temple here is role of an invention of tradition washed in the Tamil heartland so that Sinhala Buddhism can claim a identify for itself there, even though no Buddhists live in the surface area, and no temple existed in that location until 2009. At that place are two large statues of Sangamitta: one inside the temple and the other just exterior past a lake. These big statues claim: Buddhism entered the country from this betoken and so the North too belongs to the Buddhists.
At that place are two other additional claims that tell us well-nigh colonial penetration into Tamil areas. One is that the temple was opened by Shirani Rajapaksa, every bit if she is the modern day Sangamitta or a continuation of Buddhism in modern class. She places herself as the continuation of an aboriginal lineage, a germination that Joseph Roach has called "surrogation," in his work The Cities of the Dead. The second is that the military machine's claim that this temple was made possible because brave war machine personnel defeated a terrorist threat. So, in that location are signs celebrating military victory and prowess. Hither, the trauma of the final war, and the suffering of Tamils in the North at the easily of the country and the Tamil Tigers are erased and retold as a glorious victory for Buddhism. The overall message of the signs and the temple is loud and clear: this land belongs to Buddhists, and the military is here to stay.
Tourism and the Military Circuitous: Hammenhiel
I have already written about how tourism in Passikudah is a means of domination because of how the tourist industry is displacing Tamil fishermen and destroying the environs. We see a more direct example of this in Hemmenhiel Forte.
The Forte is found in a tiny isle off of Karainagar, and was built by the Portuguese, then fortified by the Dutch after 1658, and then became a prison nether the British. In Postcolonial Sri Lanka, the Forte connected to be used as a prison house. Indeed in 1970/71, Rohana Wijeweera was briefly imprisoned there when it was rumored that he was going to be rescued from Jaffna prison by students at Jaffna Academy. His writings on the wall are all the same there.
Since 2012, this prison has been converted into a luxury hotel, albeit with merely four fancy rooms. Again, the resort is just abreast a Navy army camp, and as my young navy tour-guide told me, "nosotros do not let locals anywhere close by. No local fishermen are allowed into these seas." The sea is beautiful and pristine, bot not to exist used past local Tamils. It is meant for tourists and the aristocracy, for a full-lath room costs Rs. 20,000. Even entering information technology is difficult for the path that leads to the restaurant in the peninsula and to the resort is through the Navy military camp entrance. So, I had to stop and get permission even to go in. Without prior permission and organizing, the public cannot simply get to the isle.
Nosotros can inquire how the restricted access is legal to a site that is a historical site, and paid for and maintained through public funds. How is restricting access possible when the salaries of the navy officers who run the resort are paid by the state? Furthermore, we can also inquire about the ideals of a armed services transforming itself into a capitalist business, running hotels like this, and making turn a profit. Where exercise these profits go?
What is maybe most phenomenal about the Hemmenhiel Resort is non, notwithstanding, the fact that the hotel is an articulation of the postwar military-tourist complex, but likewise the hotel'south making pleasurable that which was traumatic for Tamils in the North. Ane prison house cell has been transformed to create a tourist experience of prison life. For if yous pay Rs. half dozen,000 or US$ l, yous tin can "experience" what information technology is like to be a prisoner by living in a jail cell instead of one of the fancy air-conditioned rooms. You can simulate the pleasures of prison life, you can apply a renovated prison house bathroom, tin can wear a prison uniform, and will exist served from a metal plate and loving cup. What is most horrifying nigh this experience is that information technology transforms something that has been traumatic for so many Tamils in the N, mass incarceration, torture, and violence into some kind of "fun feel" for the rich. When I listened to my young guide explicate how yous could feel being in prison house, I was reminded of how many immature men and women languished in prison during the war with no opportunities for bail or a courtroom hearing under the PTA. I was reminded also of the terrible killings of Tamils during the 1983 pogrom in Welikada prison house. All this trauma is erased as the navy turns a history of violence into a history of fun. Similar kinds of exploitation of poverty tin can be found in The Emoya Luxury Hotel and Spa near Bloemfontein, South Africa, which offers tourists a Shanty Boondocks feel for a cost. Similarly, if you want to pretend to be a prisoner for a day, you can pay for information technology and take fun at the same fourth dimension at Hemmenhiel Resort.
These examples are only 2 of and then many instances of postwar violence perpetuated upon people in the Due north. The N remains occupied and militarized. Southern state violence continues to impose itself, not only directly through the gun, merely through other forms of coercion. Local populations are denied access to lands, to resources and to their homelands by a state that is intent on claiming the Due north as part of their Buddhist-Military-Capitalist right.
Source: https://www.colombotelegraph.com/index.php/postwar-domination-by-other-mean-militarism-buddhism-tourism-in-the-north-of-sri-lanka/
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