War and peace: The corporate power for profit
After 30 years of war, the
Sri Lanka Government, in
May 2009, succeeded in defeating the separatist group, the Liberation Tigers of Tamil Eelam (LTTE). But, have we achieved peace, winning the hearts and minds of the people? Are we in the right direction to lasting peace?
To check on the direction, right or wrong, it is necessary to come back to ‘the beginning of the end’ -- of the war, and its aftermath. The action of the person for ending the war was one of pure quality and high worth – this was of Field Marshall Sarath Fonseka. The action that followed was of a different order. The ending and its aftermath require clear understanding to find answers to the questions.
Strife rather than peace, is our ‘after war’ experience. Illustration of General Eisenhower will help make the point. After his action of winning WW II, General Eisenhower left for his farm and ranch. All else that followed was that of others.
As regards the questions, economist and trade unionist T.J. Dunning said, “If turbulence and strife will bring in a profit, it will freely encourage both…. With adequate profit, capital is very bold. A certain 10% will ensure its employment anywhere, 20% will produce eagerness; …. 100% will make it ready to trample on all human laws; 300%, and there is not a crime at which it will scruple, nor risk it will not run, even to the chance of its owner being hanged.”
Earlier articles on law and order took us only some way. Profit was referred to as corruption, then failure to prevent corruption and promotion of corruption. The indisputable fact is, promotion of corruption is none other than promotion of corporate power for profit. Corporate power does not eschew profit, however little it may be, for that is the start. Even a jogging track is good enough.
Indiscriminate sand mining and clearing of land which held agricultural life, nature conservation and wildlife, have instead brought on a clash of these interests, a disruption of life’s connection with corporate power bludgeoning its way through. Emergency regulations, therefore, proliferate to bring on more strife than peace and direction is lost. In short, political centralisation is invoked to promote corporate power. In the process, exploitation of those outside this power, by others, sets in. Even shopkeepers are seen to fleece the people, though not entirely by their own wish, but as the prices escalate through corporate power outside the control of the people. Hearts and minds of the people are yet to find their way to peace.
In the old days of the Temperance Movement, the concern was the enslavement of the people to liquor, a consideration direct to the hearts and minds of the people. In recent times, what is witnessed has been opening of the bars and liquor shops to serve corporate power interests. The difference is telling: if turbulence and strife will bring in a profit, Dunning said, profit will freely encourage both.
Even the sangha has since come apart due to various reasons. Primarily, the standing of the sangha has been undermined by the destabilising effect on the farmer and agriculture. The question of the chemical fertiliser versus organic fertiliser has destabilised the peasantry. The matter not understood is the connection of the farmer and the sangha in the temple, and of Buddhism as a religion as a whole. The offhand manner in which the wewa (tanks), temple and farmer, are now treated, also further weakens this order.
Strife without peace, before and after this date, is also best served by comparison of the situations during the Malaria epidemic and the COVID-19 pandemic. During the time of the Malaria epidemic, humanity, generosity, and benevolence ruled over the system. Benefactors built hospitals out of their own funds, as at Watupitiwala. By contrast the Government's response to the COVID-19 pandemic was to turn the whole programme into a profit seeking endeavor through a task force -- a corporate power interest in pursuit of profit. Every turn of the COVID-19 task force appears to be tarnished as it is seen to be serving other interests than addressing the health problem. The conflict between the task force and the health authorities speaks of the division. Ruwanthi de Chickera, a victim of COVID-19, spoke of a demonising of the disease due to mishandling of the pandemic. Such demonising served well the task force.
A further divergence which emerges, put side by side, is that of place names, before the end of the war and after the war, during search for peace. Before, significant place names were of Mavil Aru, Toppigala, Pooneryn and later Nandikadal. At end of war, when search was on for peace, the significant place names were of Ratupaswala, Welikada, Mahara, and Mullaitivu. The former list was of war, the latter list was of strife after the war.
The direction as it now appears is for turbulence and strife for profit of corporate power at the expense of the people. Lasting peace -- relegated to limbo.