Teargas cinema and Rukmani Devi
Blindfolding the statue:
By Laleen Jayamanne
“I have never found anything to excite the people in quite the way this language issue does”–– Prime Minister SWRD Bandaranaike to a journalist.
If true, this observation attributed to Prime Minister SWRD Bandaranaike, is quite chilling in its cynicism. ‘Excitement’ is a political emotion here and SWRD appears to take a distance from it, observing somewhat clinically, how ‘this language issue’ stirs up ‘the people’. Politicians are especially crafty, cunning, when they know how to excite people with ideas that they themselves may or may not truly believe in. Born an Anglican, at first privately home-schooled and then at S. Thomas’ College, culminating with an Oxford education (Classics and Law), a debater with political ambitions, Solomon West Ridgeway Dias Bandaranaike knew how to arouse excitement around the Sinhala language which had been (over nearly five centuries of colonialism), devalued and repressed. The post-colonial UNP governments also continued favouring the westernized elite and English as the medium of governance, social mobility and power.
SWRD well understood that the legitimate grievances and aspirations of the large majority of Sinhala people had to be addressed. But with electoral advantage uppermost, the racially polarizing manner in which he addressed grievances and desires in his key campaign promise of making Sinhala the sole official language, demoting Tamil, encouraged and indeed incited interracial hatred and violence against the Tamils. This SWRD tactic of playing the ‘race-card’ became the bedrock of Sinhala-Buddhist supremacist, nationalist politics, from then on followed by JR Jayewardene (in his infamous march to the Temple of the Tooth in Kandy, protesting against all concessions made to the Tamils) and the Rajapaksa governments as well. India was in a different situation. At independence, India with its large number of languages and so without much fuss, astutely made English a ‘link language’ and as such it has become one of the many Indian languages. Thereby Indian English has also been able to vitalize English as the global lingua franca and contribute brilliantly to creative writing in English as well.
The politics of performance, the political excitement it creates, appears to be an integral part of the GOTAGOGAMA ‘uprising’ across the country. Though not centralized, it has largely been focused on the happenings at Gall Face as an open-air theatre of sorts, with the sky and the Indian ocean as backdrops. Especially the young, but also people across various ages, groups, classes, ethnicities and religious faiths and no doubt political persuasions also, have been discovering a new kind of political ‘excitement’, open and generous in spirit, importantly peaceful (until the attack by the thugs), unlike the one SWRD aroused which led to his unexpected violent tragic death at the hands of a Buddhist monk. Groups from distant parts of the country, including the east have also paid visits to the Galle Face. I will present a selection of their views on the uprising at the end of this piece.
BLINDFOLDING THE STATUE
In the early days of the current uprising, a young man scaled the monumental bronze statue of SWRD (made by Lev Kerbel as a gift from the Soviet Union), near the old Parliament house and tied a black piece of cloth across the eyes. It’s a quiet, conceptually powerful theatrical gesture (unlike the toppling of statues seen elsewhere), of recognizing the violence encoded in his ‘Sinhala Only’ vision for the country. It was a ‘strike for the truth’, a sathya-graha gesture in it’s Gandhian spirit of non-violence. At the time, while politicians espoused ‘Sinhala Only,’ they made quite sure that their children were educated in English and even sent abroad for tertiary study by using scarce foreign exchange reserves. Many generations of Sinhala intellectuals and scholars have noted with regret how deeply deskilling the loss of the knowledge of English as a second language has been to them and their students.
The pivotal role that the Maha Sangha played in promulgating the Sinhala-Buddhist nationalist ideology was highlighted by the violently dramatic event when the monk Thalduwa Somarama Thera shot SWRD in his own home in 1959 when he went over to speak to him. The immediate trigger for that action was SWRDB’s effort to compromise on the exclusive language bill by offering some concessions to the Tamil Federal party in the form of ‘Sinhala Only but Tamil Also.’
With his Sinhala Only policy, SWRD was able to astutely mobilize what was called the ‘pancha maha balavegaya,’ (the great five-fold power block). It consisted of Buddhist monks (Sangha), teachers (Guru), practitioners of indigenous medicine (Veda), farmers (Govi), and workers (Kamkaru), as an electoral force. They were the vast majority of people belonging to the Sinhala educated lower-middle class and the working class as well as the peasantry, all groups of people who had been excluded from the political processes and social prestige and mobility. Though they belonged to quite different social classes, they formed a nationalist power block on the basis of a common language and religion, which were devalued in favour of Christianity and English during the long colonial era. A source of the immense discontent was also because even after Independence the small westernized Ceylonese elite, who ruled post-independent Ceylon from 1948-56, continued the discriminating practices. While SWRD’s regime did create an important Sinhala cultural renaissance, it’s anti Tamil policies and legislation created deep divisions within the country based on an exclusive Sinhala-Buddhist nationalism that eventually, through many twists and turns, lead to a 26 year civil war.
The Bandaranaike-Chelvanayagam pact offering some minimal concessions to the Tamils was unacceptable to the sangha so that in a theatrical gesture, SWRD tore up the document (on his front lawn), in their presence, duly photographed. Clearly he could not control the Sinhala-Buddhist forces he himself had mobilized so astutely.
HARATAL (1953) at Galle Face
The Galle Face is a historical site where the LSSP and the CP first organised a protest meeting against Prime Minister Dudley Senanayaka government’s plan to cut the rice subsidy and other vital social welfare programmes, including a mid-day meal for schoolchildren, which led to the Haratal of 1953, resulting in the latter’s resignation. Though SWRD spoke against the welfare cuts at this meeting he didn’t join in the Haratal. The Haratal, a wider protest than a general strike also included people who were not the traditional working class, was the first post-independence protest movement against a government. Unlike in India, in the absence of a strong independence movement in colonial Ceylon, this must have been the first post-colonial intimation of the power of ‘the people’ to determine political change outside of elections. When some at the meeting tried to enter parliament they were teargassed and there was countrywide protests which led to property damage as well.
SATHYAGRAHA (1956) at Galle Face
There is a history lesson I am teaching myself about the very ground of Galle Face as a site of peaceful protest. In 1956, SJV Chelvanayakam and others of the Federal Party staged a sathyagraha (a Ghandian non-violent protest), against the passing of the Sinhala Only Bill, which made it the sole national language, demoting Tamil to a second class status. Chelvanayakam and members of his party walked out of the Parliament and went over to the nearby Galle Face, which was then very green, and sat down together on the ground in silent protest, while the Sinhala MP’s passed the momentous bill. The police were instructed to keep a watch but not to interfere when a mob attacked and beat up the Tamil members of Parliament who were seated quietly in protest. The few black and white photographs of the incident mirror what happened on May 9 ‘2022 when excited mobs, at the be4he4st of the then Prime Minister Mahinda Rajapaksa, attacked the peaceful protestors and the GOTAGOGAMA (GGG) village they had created in Galle Face, while the police, again, turned a blind eye. In 1956, the violence spread across the country creating the first of the two anti-Tamil pogroms during SWRDB’s short term of office from 1956-59 both directly connected to the Sinhala Only bill. This time round, the May counter attacks appeared to be precisely targeted at the property of the Rajapaksha clan and associates alone, as retribution. The two anti-Tamil pograms during the SWRD regime were more widespread leading to a large number of deaths and destruction of Tamil owned property and businesses and also included random attacks on people suspected of being Tamil. I was 11 years old in ‘58 and remember vividly the tarred Tamil Street signs, school closures and curfew and the “Sri controversy”, the Sinhala letter on the car number plates which acted as a provocation in the Tamil areas. These pogroms also set a pattern for future racially motivated violence against the Tamils and more recently the post-war attacks on Muslims as well. (To be continued)
Laleen Jayamanne obtained her BA from the University of Ceylon Peradeniya (1968), an MA in Drama (1973) from New York University and a Ph.D. (1982) from NSW University, on ‘Female Representation in the Lankan Cinema 1947-79’. She taught Cinema Studies at the University of Sydney and enjoys writing on the intersection of art and politics for The Island in her retirement.
