23 July, 2024


Blame Racism, Not The Extremists For Anti-Muslim Riots In Sri Lanka

By Jude Fernando

Jude Fernando

“The ultimate tragedy is not the oppression and cruelty by the bad people but the silence over that by the good people.” – Martin Luther King, Jr.

Most reasons given for the recent anti-Muslim violence in Kandy are misleading and counterproductive because they fail to highlight racism, pervasive and entrenched in our society, as the root cause of violence. All well-intended efforts to prevent the recurrence of violence against the country’s vulnerable minorities will fail, unless we initiate a long-term plan to address the production of racism, particularly, in country’s educational and religious practices. The plan needs to be engineered as a self-critical response to contentious majority-minority relations in nation-building under the rule of neoliberalism.

Blaming the Extremists

Blaming the extremist and opportunistic politics for the violence raises several issues. Why did an incident that began as a spontaneous altercation between a few individuals taking the law into their own hands to settle a road rage incident, triggered a spiral of violence against the entire life, property and places of worship of Muslims?  From where do the “handful” of extremists draw their power and legitimacy? Why did a sophisticated and well-worn security apparatus fail to prevent the spread of violence and is reluctant to arrest those ideologues who incite racist violence? Why did the governments that did not hesitate to arrest, even monks, who were involved in anti-state violence were reluctant to arrest those involved in anti-Muslim violence? Why the lack of public outrage against the extremists? Why did the media, religious leaders, and politicians fail to make conscious efforts to publicly discredit the false and prejudicial claims of extremists? Racism stands out as the most generalizable answer explanation for these complex questions.

Extremists and opportunistic politicians are product of the society and they exploit social capital i.e. racism, already exist in the society to justify their conduct. They do not act as individuals, but often as networks. Politicians fear not a few extremists, but their voters who share the same ideals as the extremists. The fact that most Sinhalese were not involved in the violence while some even took personal risks to protect their Muslim neighbors do not necessarily mean that they do not share the same ideals as those responsible for the violence. Condemning violence does not absolve one from the responsibility for it if one’s views are racist. Blaming the extremists for violence fail to acknowledge its root cause: personal and institutional racism rooted in a country’s political economy and culture.

Fear and Anxiety

Warnings from politicians, celebrities, NGOs and religious leaders of “another civil war,” “the radicalization of Muslim youth and marginalization of Muslim moderates,” “economic devastation,” “international isolation,” and “the potential return of the Rajapaksa Regime” are mainly about fostering fear and anxiety resulting in several consequences. First, fear and anxiety reinforce the minority complex among the majority community and incentivize them to directly and indirectly justify violence against the minorities. Second, fear and anxiety detract society’s attention from the vulnerabilities and insecurities of the Muslim community and, the human and psychological costs of violence.

Third, it ignores the most ominous reality of racial violence. That is within the post-riots discourse among the Muslims, alongside concerns over rebuilding their lives are the struggles to explain the violence to their young children who have been living among Sinhalese and Tamils and witnessed the burning of their homes, businesses, and books, and refusing to go to school due to fear of violence. Some also fear that both state and society might interpret acts of self-defense as acts of terror or provocation. Fourth, insecurity of Muslims might have a gentrification type of effect if the Muslims are displaced into pockets where majority of Muslims live. Then country will have to face the consequences of further segregation of its population along ethnic line.

Minorities are Isolating Themselves

We need to critically examine the social and political origins, contradictions, and validity of the arguments that some minorities are culturally and spatially isolating themselves from rest of the Lankan society. It seems we often confuse cultural isolation with cultural expression, a fundamental right of any community. Why would some people see the use of Western and Middle Eastern dresses by the Sinhalese and Muslims, respectively, through different ideological and political lenses? Why would palm trees and higher number of mosques per person in Kattankudy, Batticaloa district, create suspicion about the Muslim community, when palm trees and higher number of temples/churches per-person exist in many other areas of the country? Why don’t we treat cultural hybridization of all communities as part of globalization? Racial prejudices blind us to the double standards we use in making judgements about the cultural/religious expressions of ‘other’ communities’ and prevent us from having a meaningful dialogue on fears and tensions between different communities.

Racism is Not the only issue.

It is true that racism and racial violence are deeply interconnected with many other forms of oppression (racism, sexism, xenophobia, classism, etc.) and cannot be examined separately from one another. But such interconnectedness cannot be, as many liberals do, used as an excuse not to hold people responsible for racism when it is primarily responsible for specific incidence of violence. Treating racism as one issue among many other issues, often end up in cooptation of struggles for racial justice to preserve the status quo and forestall hope of genuine transformation. Moreover, in response to recent anti-Muslim violence some correctly argued the need to address racism and sexism. These explanations, however, ignores the impact of widening class inequalities among all communities on anti-minority violence and the reasons as to why the alleged wealth of Muslim community was considered as a threat to the wellbeing of the majority community. The impact of neoliberal economy on racial violence, especially its role in masking and exploiting racism for to serve its’ own interests, is ignored by all communities.

The mainstream narratives of recent riots seem to absolve society from taking responsibility for them. Their authors’ main motive seems to be self-preservation, rather than a sincere attempt to face up to the uncomfortable reality of racism in Sri Lankan society and a desire to undo racism at the personal and institutional realms of society. Our central focus should be on production of racism in education and religious ideas and practices in the context of nation-building under the rule of neoliberalism.

Education: Whose Agenda?

As Charles W. Mills noted, the production and propagation of racism rely on knowledge and cognitive processes. A clear majority of Sri Lankans move from one education level to another without an opportunity to critically interrogate how their sense of nationhood, derived from an understanding of national history and culture, is complicit with racist violence against minorities. That is, they seem to be unaware of their prejudices and misconceptions of other communities, and of how propagandist education they receive about history, economy, culture, and religion all affect race relations in the country. Education imprisons us within our respective cultural identities, grounded in taken for granted knowledge, and makes the rich diversity of countries’ identities a source of prejudice, fear, anger, and discrimination towards the “other”, rather than something to celebrate as our heritage.

Despite many episodes of violent racial riots and the nation’s move in a racist direction, academic centers are yet to develop a culture of interrogating how their respective pedagogical cultures and practices produce and legitimize racism. No systemic effort has been made to address the multifaceted nature of racism, despite the wide availability of equality, diversity, and inclusion-focused pedagogical and administrative tools in higher education. Instead, we see outright or masked denial, reframing, normalization, trivialization, defensiveness, and apathy. Consequently, despite massive investments in post-war reconciliation efforts, evolving cultures of learning aftermath of the war seem to be far more, ideologically and/or physically, polarized along ethno-religious lines than before.

Professionals—brilliant in their respective practices—have yet to demonstrate an understanding of their role in racist praxis. They fail to apply the objectivity and reason common in their professional endeavors to understand racial violence. Their response to the riots is driven more by emotional factors based on assumed knowledge than on objective scientific inquiry, blinding them to their own sense of racism. It is appalling to hear the same narratives of racial violence from educated professionals and extremists alike.

The racism of the extremists and the political culture thrives on the country’s educational system. Apart from a few notable exceptional individuals, one should not be surprised that a clear majority of university students and academics, despite being at the forefront of many struggles against societal injustices, are silent or not as enthusiastic when it comes to anti-minority violence. We must not forget that the racial violence at the University of Peradeniya, the most multiracial university in the country, was a precursor to 30 years of civil war.

Rare attempts to create spaces for a critical race dialogue were short-lived because of protests and a lack of enthusiasm among the authorities. Tellingly, the evolving educational system subservient to dictates neoliberal institutions that are only interested in grooming students for the market economy.

By suppressing the creativity and imagination necessary for the development of counter-hegemonic ideologies, neoliberal academics are thus likely to omit or fail to pay sufficient attention to race, as compared to gender, for example. Not engaging in racism is about a reluctance to lose privileges and/or fear. In any case, their critical dialogue on race is constrained by time and funding and often takes place in NGO-type outfits both inside and outside the academy; they benefit only a tiny minority of academics and do not filter through to society. One major impediment to academy’s leadership in fighting racism is religious nationalism’s ideological and political hold on academic pursuits.

Religion: Race and Land above Dhamma?

Religion’s role in anti-minority violence is not spontaneous. It has been evolving since the colonial period in tandem with religion becoming a constitutive force rather than a moral deterrent to the racialization of nation-building in Sri Lanka. Since the end of the war against the LTTE, we have seen an intensification of both public religiosities of all faith groups and anti-minority violence. Religions in Sri Lanka, in general, does not encourage dialogue on the potential role of their respective religious practices in creating fertile grounds for racism, racism that is camouflaged by the public display of religious piety. Addressing the issue of racism requires not the replacement of a nation state’s religious ideals with secular ones; rather, it calls for religions to be self-critical of their own constitutive role in societal racism while guiding the nation towards an inclusive and egalitarian nationhood.

Racialized rhetoric of “us” and “them” (majority vs. minority), derived from religious ideas uniting nation, state and ethnicity/race, have made religion fundamentally complicit with racism. Racism is inevitable when religious perspectives of justice and equality are subservient to racialized interests of the nation state. Challenging the use of such a religiously sanctioned majority vs. minority binary to justify racial superiority, and violence against the “other”, therefore becomes sacrilegious; as such, it is non-negotiable, and is protected by religious obligation. Religious extremists, therefore, act with impunity because they are confident in the spiritual nature of the power and legitimacy they use to justify violence against the “other” communities. In the past, the Sri Lankan state has been less hesitant to immediately arrest and detain clergy involved in anti-state dissent than in anti-minority violence.

Religion’s public condemnation of violence is symbolic and ineffective in ending racist violence when, in fact, religious teachings and rituals propagate two worldviews, one applying to spiritual matters and the other to secular affairs. Such compartmentalization of worldviews prevents constructive dialogue on how religious beliefs and practices impinge upon racial violence and prevents religion from being a critical voice against the filtering of religious ideas of justice through presupposed secular ideas: that is, those assigning ideological legitimacy to racism in nation-building.

Religious institutions, in general, are quick to respond to minorities’ humanitarian needs with racial violence owing, ironically, to a belief that such racism begets religious blessings and merits. Simultaneously, safeguarding the justice and equality of said minorities are not seen as a religious obligation. At the same time, religious leaders fail to educate their followers and colleagues on the accuracy of extremist claims about minorities, while also failing to discipline them when they incite racial violence. Religious teachings and rituals are therefore meaningless when they fail to dispel false claims about people of other faiths and provide space for their followers to critically reflect on their prejudices and hostility toward the “other.” The anti-minority violence perpetrated with impunity makes one wonder whether there are fundamental differences between racial justice advocated by those involved in and condemning violence.

Racism in the political arena and the religions of Sri Lankan culture are also mutually reinforcing forces. Politicians habitually seek the counsel of select religious leaders, particularly following communal violence, to give symbolic validity to dominant narratives of racial equality, rather than addressing the root causes of violence. During these consultations, religious leaders fail to criticize politicians’ failure to prevent violence and its exploitation for political gain; they also do not demand that the politicians arrest those responsible for the violence.

Today, religiously motivated racism in the country is fast taking on a life of its own defying both the country’s leaders and the state. During the recent riots, a junior monk advocated violence, challenging and ridiculing the seniors over their inaction against minority threats to the majority.

Religion legitimizes fundamentalism—imaginary or real—when it fails to offer a moral critique of employing racism in nation-building. This results in a failure to prevent incidents such as the recent riots, only serving to strengthen the power and legitimacy of extremism and extremists. Such a shift in focus towards the extremists helps politicians, religious leaders, and society achieve their racist interests without taking any responsibility for the ensuing violence.

After the defeat of the LTTE, interfaith dialogues that had existed since the late 1970s virtually disappeared, and those involved in them (i.e., the radicals, activists, and communists) were marginalized by their own leaders and the society. Even the most radical religious responses to racism cannot, therefore, find a platform when religion is complicit with neoliberalism’s appropriation of religion and its relationship with the state and society.

Neoliberalism is inherently Racist.

Neoliberalism stands in the way of fighting racism, not only because its origins are racist, but also because its expansion is inconceivable without racism. It is no coincidence that the global consolidation of neoliberalism is occurring alongside the growth of racism (e.g. Islamophobia, Christaphobia, and Westaphobia) worldwide. This is not because neoliberalism generates racist outcomes; rather, neoliberalism and racism are co-constitutive, meaning that in their own reproduction, they reproduce each other. Differently put, racism thrives in neoliberalism and nation-building projects as they are predicated on mutually reinforcing economic inequalities between ‘haves’ and ‘have-nots’ and social inequalities between ‘us’ and ‘them.’ The nation state is the primary disciplinary arm of capitalism and it has been racist from the time British imposed in on Sri Lanka.

Economic growth under neoliberal conditions, according to David Harvey, is a process of accumulation by material and cultural dispossession, a process that achieves the centralization of wealth and power in the hands of a few. In other words, economic growth is predicated on inequality and deprivation. While the state ostensibly guarantees formal political and social equalities for all ethnic groups, these are superficial and unsustainable as they are undermined by substantive economic inequalities that are structurally maintained by racist hierarchies that form the basis of a capitalist economy.

Neoliberal growth policies, by the admission of their own proponents such as the IMF, continue to propagate inequality, economic volatility, economic and ecological vulnerability and displacement, in turn jeopardizing their own expansion. Neoliberalism, in response to these crises, follows two contentious policies. It attempts to free individuals from all forms of social and cultural constraints that stand in the way of its success while being sufficiently flexible to use said constraints to manage the crises emerging from the same successes.

All governments since 1977 have been committed to neoliberalism, and differences between political parties over economic policies have virtually disappeared. They can promise human and ecological wellbeing only as a trickle-down effect of growth. Since 1977, economic policies in Sri Lanka have been about dispossessing the country of its own resources and wealth by “selling the country” to transnational capital and powerful nations. The results of these policies are ever-increasing political, economic and social insecurities, stresses and vulnerability, and people are desperate for explanations and solutions for these crises. The solutions all political parties can offer is to even more aggressively subordinate all material and human resources, and the sovereignty of the country, to the dictates of the world market.

Neoliberal policies breeds competition and inequality because their mandate that individuals use any means at their disposal to maximize their self-interests, even racism. If the competition is part of neoliberal economy, then why do successful Muslim traders, whose suppliers and customers are mostly Sinhalese and Tamils, become targets of extremists’ attacks? Only racism bolstered by the logic of neoliberal competitiveness explains why the mob burned the furniture shop owned by a Muslim trader which was next to a similar shop owned by a Sinhalese, both of whom have been friends, neighbors and business partners for many years.

Both state and society tolerate such destruction of minorities’ property and wealth, far more than dissent against the transnational capitalist class. In fact, it is racism that makes the majority less concerned about the neoliberal dispossession of the entire nation, and more focused on the wealth and property owned by the minorities. The latter is insignificant when compared to what the country is losing in economic wealth to foreigners and the domestic capitalist class.

Racialized religious and cultural meanings (such as land) and power, which justify anti-minority violence, hide the fact that anti-minority riots, as a racist response to deep-seated economic crises of neoliberalism, stem from difficulties over maintaining popular legitimacy in the face of rising inequalities.

The state’s political legitimacy is threatened by such growing economic and political insecurities, especially when religious extremists give insecurities a spiritual meaning, promising to rid insecurities by cleansing the nation of external aggressions and by targeting the ostensible aggressors: vulnerable minorities. As a result, racialized religion is pitted against the minorities, rather than radicalization of society against neoliberalism and those disproportionately benefitting from it. Under neoliberalism, racism and national security responses to racially motivated civil conflicts provide social and moral justification to grab land from vulnerable minorities and make those minorities a scapegoat to deflect people’s attention away from the inequalities generated by neoliberalism.

Neoliberal institutions leave the state with no options other than to respond to economic crises by implementing ever more aggressive neoliberal policies and suppressing dissent against neoliberalism, even though it deprives the state, as well as most of its population, of wealth and autonomy. The state, under these conditions, follows contradictory policies: on the one hand, promoting policies that individualize the social order and atomizing the individuals to pursue their self-interest free from any social and cultural constraints, and on the other, endorsing exclusive and divisive collective identities as a means of managing the crisis resulting from neoliberal economic policies. Such depoliticization creates a vacuum to be readily filled by racism and xenophobia and mobilized in society’s competition for resources and power.

At the same time, the “nationalized” education system is also intrinsically tied to neoliberalism, as it fails to critique the neoliberal-racism nexus on the one hand and create spaces for alternatives on the other. Education is primarily about supplying manpower to service the neoliberal economy and disciplining society to further neoliberal economic interests. Religion, in return for financial patronage and popular legitimacy, offers blessings to those who profit from neoliberal and ethno-nationalism policies. At the same time, religion also provides tangential help (such as the transfer of charitable, obligatory, or voluntary donations and micro-credit) to help and empower the people in need to survive through active participation in neoliberal market place, and to make the best out of “disaster capitalism.”

The majority (clergy and laity) of religious and educational establishments neither advocate nor become a part of movements that espouse radical alternatives to neoliberalism and racialized nation-building. Both religion and education cannot be a voice against racism when they are complicit with (and dependent upon) racialized nation-building and neoliberalism, especially while the current phase of capitalism makes the market the way, the method and the end of all rational and moral behavior.

A Way Forward

Without a sincere commitment to addressing personal and institutional racism, social conflicts run the risk of enacting violence against society’s vulnerable members. Neoliberalism will always stand in the way of combating racism because it is a socio-economic system predicated on inequality, which is sustained by channeling any dissent against inequality away from itself. Nation-building projects will also never free themselves of racism and xenophobia so long as they are committed to neoliberalism. Racial conflicts would be a permanent feature of the society when, education, religion and neoliberalism, kennel its’ perspectives of racial justice and equality within the confines of racist identity politics.

Racism in educational and religious practices must take their fair share of responsibility for people becoming victims of racist propaganda by social media and extremists. A broad-based anti-racist program to build trust, empathy, and solidarity between different racial groups, which takes on the uncomfortable and potentially risky responsibility of deracializing the educational and religious establishments, is necessary to address mutually reinforcing inequalities and injustices spawned by neoliberalism and nation-building.

Extremism will always be a part of the society. But we can prevent it from turning into violence against minorities if education and religion could become sites of resistance against and just solutions to racism. Anti-racism ought to be an everyday practice, a way of life, rather than a ‘project’ in response to given incident of racial violence.

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Latest comments

  • 11

    Actually people should protest against the kind fo racist acts.

    People all walks of lives should come to street to protest against the kind of attacks.

    These attacks are against own people.

    Regardless of religion, race or whatever, we are all from SRILANKA.

    State should have pronounced it louder than they can, that we the majority of this country are against racism.

    I did not see any kind of the marches in this country. In Europe, just for tiny attacks being made on some foreign groups, . then the people come to show their support… that is the difference between the civilized Europe and uncivilized our countries.

    • 4

      The current wave of racism by former President Rajapakse and his clans should be defeated. This should be done only through unity of the progressive forces within Sinhala and minorities. Sinhalese people should be educated about the true face of the Mahinda Rajapakse & his clans. This country cannot stand for another bloodbath in this soil. Rajapakse & clans do not bother about damaging the image of Sinhala civilization & Buddhism by creating violence in order to take power. People should fight until the criminals who are responsible for damaging the country brought into justice.

      • 1

        Racism does not get into the streets torching, burning, maiming, killing and stealing. It is people that do this. In the Lankan case
        in 1958, 1977, 1981, 1983 and many more it was the unemployed ruffians and hooligans who did the damage – often lead by yellow-robed Buddhist priest who provided the cloak of legitimacy to these
        scoundrels. Of course, a colluding Police and the armed forces from the mostly Buddhist majority did the rest. Behind all this were the scheming bankrupt politicians who probably secure sadistic pleasure by the blood let loose.

        So don’t blame the watching world for laughing and criticising the Sinhala majority in the name of Lankan Buddhism.


      • 2

        How can it be defeated when entire country is fed with inciteful info by them. ?
        They are well organized. Yestreday I happened to listen to a former army officer has been making public statements ” why you guys corner us the soldiers .. is that for all what we sacrificed”. All these are well orgainzed by former defence secretary the nation s executionists and most aggressive man none other than Gotabaya Rajapakshe. These men are even murderous by their genetics than late Prabakaran had been. I have no words to express how vicious Rajapakshes can be.
        But people s naivity and gulliability have been caught by their tricks being played on and on.
        And entire war victory is being louded even today as if MR s magical powers did it.
        Truths will explain it accordingly- it was collectivity that worked there.

      • 2


        We witnessed racism @ its highest in 83 when Tamil people were attacked in broad day light & made them refugees.

        Who came forward to highlight & criticize that grave crime that signaled to the anti-social elements that there’s a way for protection after committing that crime.

        This is not to justify assaults on Muslim people during Rajapakse regime but it’s good to understand the true face of the UNP leaders as well & please be civilized to blame all those responsible without being selective.

        Sri Lanka had been an example for peaceful co existence for thousands of years especially with Muslim community.

        Majority Sinhala people gave them almost everything so they must be happy & must be able to maintain that mutual understanding for ever.

        That does not mean that they have a right or permission to change their lifestyle that might become unfriendly to the majority people.

        So instead of charging one regime as racial shall we try to put minorities to the right track for everlasting peaceful co existence in our motherland.

        • 3

          Good point Ajith.

          But we must remember that after ’83, though the LTTE committed atrocity after atrocity against the Sinhalese Buddhists, including massacring over 200 unarmed civilians at Anuradhapura main bus stand and then on the same day killing many other pilgrims at Sri Maha Bodhiya, the second most sacred place of worship for the Buddhists, Hacking to death 49 young monks and their head priest at Aranthalaawa, in the bus they were travelling, exploding a truck full of explosives at the “Temple of the Sacred Tooth Relic”, the most venerated shrine in Kandy for the Buddhist all over the world, NOT A SINGLE TAMIL WAS HARMED, NOT A SINGLE TAMIL OWNED PROPERTY (Business or residence) was damaged.
          Those who weep and wail over ’83 and try to project the Sinhalese Buddhists as barbarians do not give them any credit for not retaliating to any of these brutal provocative atrocities by the LTTE.

          As for the Muslims, as you very correctly point out they themselves try to impose an alien culture upon themselves and alienate themselves from the society and withdraw in to tribal groups promote religious fanaticism and then blame the Sinhalese of marginalizing them.

          We do not condone violence of any form against any human being but those who promote intolerance commit acts of violence their own people all over the Islamic World and against others all over the world must realise sooner or later it will come back to them.

      • 1

        Hi Ajith

        I totally agree with you. We need to solidarity among all communities to fight against so many social and environmental injustices in the country. However, racism destroyed that unity. In fact, the culprits you are talking about are the main beneficiaries of racism. We got a lot of work to do. Good news is that we have the tools in all our religious teachings to create unity. Instead of using them for common good, we abuse them and bring a bad name to our rich religious traditions.

    • 6

      It was to show the world that the current govt has no control over own communities. Month March is focused by UNHRC. So Rajapakshe men thought it is the chance them to show the world, not ONLY under Rajano, but also successive presidents cant control over fundermentalists.
      That way, Rajapakshe thought, it is his turn to score more bonus.
      All these are on the costs of poor innocient people.
      In Aluthgama riots, MR as the president did not even take it serious.
      In his high days, it was rouine work to excercise the kind of terror acts on minority muslims.
      For Rajapkshe minorities are foreigners.
      He just talks a lot, but the man is filled with all hatred by his nature on.

      • 2

        Yes Rajapakshea re born blood suckers. Alone the brutal actions excercised on sinhalayas in the post war senarios, are good enough to draw conclusions.
        They dont care about the equal rights for all.
        They just strenghten the fraction of rascal and radical thought bearers for their survivial.
        It took Lyibians or an yother like minded nations to sense it. It is the same with lankens too. Even more difficiult, since ours have been so stupid i mean the majority of people. They kneel down to anyone if offered a rice packet.

    • 5

      You are correct. We badly need solidarity among all groups in the country to make it a better place for all of us to live.

      Jude Fernando

      • 1

        We can make it a better place by taking actions, eg
        ”address the production of racism, particularly, in country’s educational and …” –
        Decades of hate-mongering textbooks produced by successive governments:

        Citizens, parliamentarians and academics must press the Ministry of Education to act on te textbooks

      • 0

        How can we achieve it Jude ?
        If nothing enough towards is happening.
        Where are protest marches ?
        Why dont they the independent groups hold them ?
        We talk about NCM on a PM today loudly as we can., but we had also times, the nation was not even aware a PM was there.
        That was under Rajapakshes.

    • 2

      “Most Sinhalese are happy about recent attacks on Muslims — Sri Lankan Election Commissioner” – Don’t seem to learn “Attacking another’s rights is to destroy your own”

      If possible, will pour fuel into the fire to see a more destroyed SL. And interested in seeing another Black-July for Muslims and being pushed into the same situation – for using their language while always supported Sinhalese.

      Each one is too busy cheating around to make more money while trying to protect their own properties no matter even rest of the Muslims die or the country turns upside-down.

      There are exceptions on each group, but expecting marches is too much in SL. Maybe because of those exceptions, SL still gets some rainfalls – God Bless Sri Lanka!!!

    • 4

      A True Buddhist Who follows the Teaching of The Buddha, will Acknowledge that there are People with Different Faiths.

      Setting a Good Example as a Buddhist, would make Other religions respect Them!

      ‘Men in Robes’ Who incite their Followers to Racism and Violence, only create a Misconception that This is Buddhism! What a Disgrace to the Buddha’s Dhamma !

    • 2

      Jude Fernando,

      RE: Blame Racism, Not The Extremists For Anti-Muslim Riots In Sri Lanka

      Absolutely, it is Para-Sinhala “Buddhist” Cult Racism, in the Land of Native Veddah Aethho, occupied by the Para-Sinhala.

      All the other explanations are excuses or appeasements by apologists of Para-Sinhala “Buddhist” Racism to cover up Para-Sinhala Buddhist Cult Racism.

      Mitochondrial DNA history of Sri Lankan ethnic people: their relations within the island and with the Indian subcontinental populations

      Lanka Ranaweera, Supannee Kaewsutthi, Aung Win Tun, Hathaichanoke Boonyarit, Samerchai Poolsuwan & Patcharee Lertrit


      Through a comparison with the mtDNA HVS-1 and part of HVS-2 of Indian database, both Tamils and Sinhalese clusters were affiliated with Indian subcontinent populations than Vedda people who are believed to be the native population of the island of Sri Lanka.

      • 2

        Amarasiri, the article only says that Sinhalese and Tamils are closer to Indian populations than Vedda population and it does not tell you anything about ancient migrations. It doesn’t matter who came to Sri Lanka first or last because that wont make anyone less or more Sri Lankan than others. I’m not a geneticist, but you don’t seem to understand this DNA business at all. So please don’t bring it up hereafter to justify your contrived world views (what you just blathered can be classified as scientific racism). Please keep reading you will learn something in next paragraph.

        Billions of South Asians are carriers of the mtDNA haplogroup M including most Sinhalses, Tamils and Muslims in Sri Lanka (they come in many sub clades like M45 etc.). Mutation responsible for mtDNA haplogroup M originated right here in South Asia some 60,000 years ago (it’s ancestor is L3 from East Africa). Vedda population’s mtDNA is mostly U (sub-clade U7) and the responsible mutation happened in caucasus (scientists say this because U is very diverse in caucasus) about 50,000 years ago. So maternal ancestor’s of Sinahala, Demala and other Indian populations were already in South Asia at least 10,000 years before Vedda’s maternal ancestor arrived.

    • 0

      By Jude Fernando

      RE: Is Para-Sinhala Racism a Disease?

      Is a psychological diagnosis a useful way to view racism—or does it merely absolve the racist of blame?

      In a forthcoming book, Are Racists Crazy? How Prejudice, Racism, and Antisemitism Became Markers of Insanity, historian Sander Gilman and sociologist James M. Thomas look at the centurieslong project to pinpoint the psychological origins of racism. Over the years, psychologists, doctors, and sociologists have wrangled over the source of racial prejudice, with some arguing that this “madness” is inspired by the toxic influence of a crowd and others looking to an individual’s particular neurology for answers.


      In the 18th and 19th centuries, people thinking about the relationship between psychology and race weren’t thinking about the source of racial prejudice. Instead, they emphasized nonwhite people’s supposed biological predisposition to mental illness. “With very few exceptions, everyone across the board in the West—England, the United States, Canada, France—working in the sciences, and in popular culture, believed that. It was a truism,” Gilman told me. One example: Using numbers from the 1840 census, which discovered a high rate of insanity among free black people in the North, pro-slavery mid-19th-century reformers and physicians argued that Southern black people needed slavery to thrive. (That these 1840 numbers were contested, notably by Edward Jarvis, a physician who wrote a critique of the census findings in 1844, meant little to people who were looking for medical evidence for black inferiority.)

    • 3

      Jude Fernando has missed the woods because of the trees.

      There is no argument that there is an element of racism in every society all over the world. Has been from time immemorial. No point flogging dead horses on the issue, or filling up CT columns!

      But the recent anti-Muslim operations in Sri Lanka clearly points the finger at Rajapaksa politics.

      Mahinda lost his Presidency because the majority of Muslims voted against him, because of BBS and the Alutgama drama among other reasons.

      Therefore it is now necessary to disenchant and distance the Muslims from the UNP and yahapalanaya. If the Muslims vote against the UNP or abstain from voting it will certainly benefit the Pohottuwa clan.

      So the pattern of recent anti-Muslim attacks is a two-in-one operation: Revenge and Political Strategy.

      Master stroke by the master politician!

    • 1

      Yes, as the current men too support to it, there are no organised peace marches.

      This is good old srilanka where like fire remains under the ashes, their thoughts supporting to extremism is there.
      Those evil thoughts are the seeds that Rajapakshes have planted in them.
      Some buddhist monks too make efforts to lighten them by adding more air.
      This is the back ground in the country, from which entire world expects a permament solution to peace and harmony.
      Title of the book – on the outer cover is SINHALA BUDDHISTs, but they behave no second to barbarians, but wearing pirith threads around their wrists and penises.

  • 0

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  • 5

    Minoritirs are allowed to have political parties, certain areas of the country only for a certain orace, religious group, or a religious ect within a certain religious group. Sinhalza buddhists are sufferng the invasions since {orteuguses times. Sri lanka is very much a muslims country than the Sihala buddhist country. Sri lanka is very much a christian country than a Sinhala buddhist country. Even catholics are endangered in Sri lanka because of Christians. Why no one is talking about oppressionand suppresiion of Sinhala buddhsiats and reverse discrmination and man handling of Sinhala buddhists by so-called Minorties of 2 billion muslims, 2 billion christians and 100 mullion tamils. It is all brain washing fo 15 million of Sinhala people. It is mostly Sinhala buddhists to whom you all are at. Do you believe in Zodiac signs, how about Pisces.

    • 0

      Sinhalyas are invaders. It started with Vijaya. The Karawes came as fishermen. The Salagamas came to peel cinnamon. Then people came from India to tap toddy and beat drums. We don’t need such esteemed professionals anymore. The Sinhala castes are based on successive migrants from India and elsewhere. Let us send these people back to India or wherever they came from. This will solve a lot of problems including Jim Softly.

    • 0

      Jim Softy,

      Native Veddah Aethho have been suffering ever since the Paras from India, the Para-Sinhala and Para-Tamils came to the Land of Native Veddah Aethho. They occupied their hunting, farming and fishing lands.

      It was made worse by the other Paras, the Para-Portuguese the Para-Dutch and Para-English, and Para-Muslims.


      Through a comparison with the mtDNA HVS-1 and part of HVS-2 of Indian database, both Tamils and Sinhalese clusters were affiliated with Indian subcontinent populations than Vedda people who are believed to be the native population of the island of Sri Lanka.

  • 4

    Most dishonest person in the country current president.
    He stood on the way at the time, general Sarath Fonseka was at once ready to become law and order minister.

    So over 6.2 millions of people are betrayed by Mr Sirisena.

    Just for the name only they are buddhists.
    Just for the name only they each of them wear pirith nuule.
    Just for the name only they go to temples and let fall down before Pinguthatarayas
    Just for the name only they including former thakkadiya president go to any kovil or any other places.

    Just for the name only they give alms to sivura wearing monks
    All these are just as gesture nothing else.
    In really sinhala majority people are unedcuated buggers.
    All these are just because they know they are no honest to them.
    I betray my sinhalaya folks, but I cant keep them all to me.
    I hate sinhalayas of all extremists thoughts.

    • 0

      Why do you think that the most dishonest person is so popular?

  • 5

    People should protest against the Muslim thugs killing the Sinhala Driver with two children simply because he was sinhala. Sinhala people should come out and protest that muslims extremism of stopping sinhala buddhist religioius pocessions, sinhala buddhists or monks can not walk through muslim towns and muslim have hiddren programs to screw up sinhala girls. Muslims charge Halal Tax from sinhala buddhists. they know it.

    • 0

      Jim, this was a single accident.
      Do you kno who many among sinhalese happen the kind of incidents daily.
      Pathala lokaya created bxy former balligeputha president, is now infiltrated to every corner of colombo.
      Mothers cry as no other times before, not being able to tame their teenager sons and daughters most of them have been captured by drug mafia. Ballige putha public supporter to drug and mafia worked of the uplifement of drugs trafficking by promoting Lanza or th elike on broad day light remember ?All these eroded this soceity as nothing can heal it easily.

      • 0

        Yes, it was a single incident. This is how narattive of the incident is evolving.

        What began as a spontaneous altercation between a few individuals taking the law into their own hands to settle a road rage incident, triggered a spiral of violence against the entire life, property, and places of worship of Muslims. M.G. Kumarasinghe (41) a Sinhalese lorry driver, was assaulted by three Muslim youth in a spontaneous altercation over his refusal to allow a three-wheel taxi to overtake. The assailants were apprehended, released on bail as is usual in assault cases, and then rearrested following the assault victim’s death seven days later.

        As a result of postcolonial racialized minority narratives, such symptomatic violence against the Muslim minority is one among many incidents where Sri Lankans use violence with impunity to settle disputes, and such incidents do not generally spark public outrage and reprisals against those not directly involved.

        The funeral of Mr. Kumarasinghe, held in a remote Ambala village in the Kandy district, attracted strangers, including politicians and media personalities. Such an elaborate display of public sympathy would not have happened if the death had no meaning in the anti-Muslim identity politics. Certainly, no evidence of such sympathy was apparent at the funeral of a Muslim person killed in the riots.

        The incident in Digana was virtually unknown to most of the country’s population until forces unrelated to Kumarasinghe’s family resorted to anti-Muslim violence, which spread to other areas. Attacks continued despite the imposition of a curfew, until about a week after Kumarasinghe’s death. The locations of the attacks where Muslims are isolated among Sinhalese and Tamils seem to have a spatial logic that embodies intentional expressions of nation-building narratives.

        Since the 1915 riots, anti-Muslim riots have spread elsewhere from their points of origin. A house occupied by a Sinhalese person was mistakenly attacked for being occupied by a Muslim, as per the attackers’ “list”. Ironically, almost all Muslim businesses attacked by Sinhalese mobs sold items mostly produced and purchased by the Sinhalese. Displacement of vulnerable minorities might result in them concentrating in certain areas, and in further polarization of the country along spatial and ethnic lines.

        The popular narrative blames the riots on “outside groups from the southern parts of the country” who have no connection to Ambala village. For whatever reason, most people in these areas kept silent during the attacks on their neighbors. Many Muslims, while expressing their frustrations over the inaction of some government and security forces during the attacks, was effusively grateful for the courageous efforts of Buddhist lay, clergy, and security forces to protect them. The Muslims defended themselves by staying inside their homes or moving to safe houses (some, Muslim) while instructing their youth not to retaliate.

        The Prime Minister and media lamented the impact of a week-long curfew and state of emergency on Sri Lanka’s international image, foreign investments, and tourism following warnings about travel to Sri Lanka. The situation provided a boon for shops with stockpiles and informal money-lenders, causing fewer hardships for fixed-income earners than daily wage earners, including Sinhala construction workers who worked for Muslims. Many blamed the economically impoverished for allegedly rioting in return for money and alcohol from “outsiders.”

        The government banned social media, supposedly to prevent spreading violence. Over 70 lay rioters are still in custody despite the demands by the extremists for their release. Whether they will be tried under the criminal law or the Prevention of Terrorism Act (PTA) is uncertain. The government has appointed a three-member commission to investigate the incident, promising to expedite the victims’ compensation. NGOs and civil society groups have already begun to invest heavily in research, humanitarian, and empowerment missions, while many are certain that the violence will continue. The victims are overwhelmed by nearly thirty organizations repeatedly collecting same data, and they fear post-violence decision making processes excluding and reframing victims’ narratives.

  • 2

    Jude Fernando, Am really impressed with your insight into inter-communal violence in our land. Well said.

  • 2

    We cant even imagine a long march from Colombo to Kandy against Racism and violence of Sin KELEYAS. In Kandy , Muslims lost around 800 million worth of Properties because of Budhha Terror. Mothers of affected community is Cursing those Budha Terrorists which ultimately pave the way to a total destruction of them.

    Will all Sri lankan Budhist ,good generous hearted and peace loving Budhists who are doing jobs whether in private sector or in Govt regardless their ranks , come forward to sacrifice their One Day Pay – Just One Day Salary – and give to the affected Innocent Muslims ? If happened it will be a Miracle ..

    And Unless , all Buddha Kaavi Rowdies and Racist wearing ‘kaavi redhda’ wiped out from Budhist Temples and banned from entering Politics , there will be No Peace in Sri Lanka. We have been seen and experiencing this Kaavi Bombast Racism since 1915.

  • 3

    Blame the Economic, Financial and Social inequality in the Society.
    If everyone had a decent standard of living, neither the Extremists nor the Racists can persuade them do harm to other nationalities or ethnic groups…..

    • 1

      KASmaalam K A Sumanasekera

      “If everyone had a decent standard of living, neither the Extremists nor the Racists can persuade them do harm to other nationalities or ethnic groups…..”


      Is that why Citizenship Act 1948, Language ACT 1956, …… PTA, were brought in as measures to deny racists the tools to incite riots to hurt others?

      “Blame the Economic, Financial and Social inequality in the Society.”

      Tell us who have been running successive governments, manning the state institutions, filling the defense establishment for the past 70 years? Tell us who have been committing war crimes since 1971? Tell us who have been stealing from the coffer?

      You have tried all the newly invented scapegoats since the end of colonialism, the Pandyas, Cholas, the Brits, the Dutch, Portuguese, upcountry Tamils, Indian/Pakistani businesses, language disadvantage of the majority, Tamil and Muslim Politicians, Tamil/Muslim businesses, even Vellalas caste hierarchy, Hindia, USA, West, UNHRC, INGO, LTTE, ISIS, LTTE flag, Diaspora, Rohingya refugees, drought, tsunami, ………for your stupid, racist, greedy, inapt, looting majority politicians.

      Lazy stupid bums are being easily carried away by racist slogans, blessed by Mahasangha, defended by armed forces, false promises eight measures of free rice from the moon, ……………….

      Why do you think this time around the “peace loving” Sinhala/Buddhists attacked (looted/burned down) hard working Muslims and their properties? Perhaps out of excessive affection/love/compassion/ …… ?
      When did you return from Kandy?
      How much profit did you make from the recent riots?

      • 1

        Native mate, here is some information for your consideration, Citizenship act of ’48 was brought forth by DS because the Estate Tamils were pro Marxist parties. The Sir John also promised to make Sinhala the official language just before ’56 elections but was too late and SWRD won. From ’49 onward there were a multitude of amendments to ’48 act until 2003 in favor of Estate Tamils. And when the Sinhala Buddhists lived among a Tamil majority as in 1956/58 Sinhala houses were burnt in Jaffna, and many Sinhala villagers in the North and North Central provinces were killed during the war.

        • 0


          As usual you have made quick amendments to the history of this island by magic wave of your hands. Did you say your magic word “Abracadabra” while waving your hands, did you speak your special incantation?

          Well it seems the history is rewritten as and when it is deem necessary. Brilliant.
          Have you heard of the Awakened one he once said:
          “Three things cannot be long hidden: the sun, the moon, and the truth.”

          Since you are a Sinhala/Buddhist you probably not have heard about the quote.

          Can you please wave your magic wand in order to wipe off the large blots on the island, 1915, 1958, 1961, 1971, 1977, 1983, 1987-1988, 30 years, uttering the spell, Mahawamsa, Sinhala/Buddhists, Sinhala/Buddhism, ……… ?

        • 0

          the issue is how do we stop the repetition of such violence.

    • 0

      Hi Sumane

      Thank you. I totally agree with you. However, as long as we are divided along the lines of ethnicity, then we will never be able to fight against inequality in all communities. We need to end prejudice and discrimination so that we can take on crony capitalism. Cheers

  • 2

    Blame Muslim extremists for Muslimizing Sri Lanka and encroaching Kuragala, Dewanagala, 10000 acre Muhudumaha viharaya, 15000 acre Digawaiya, Dabulla holy city, Anuradhapura holy city, WILPATTUWA, and other Buddhist archeological sites.

    • 0


      Blame Para-Sinhala, Para-Tamils and Para-Muslims for Para-rising the Land of Native Veddah Aethho.

      All the Paras, especially the Racist Para-Sinhala, should get back to their Para-Homeland, India, Bharatt, Damba-Diva.

      Mitochondrial DNA history of Sri Lankan ethnic people: their relations within the island and with the Indian subcontinental populations


      Through a comparison with the mtDNA HVS-1 and part of HVS-2 of Indian database, both Tamils and Sinhalese clusters were affiliated with Indian subcontinent populations than Vedda people who are believed to be the native population of the island of Sri Lanka.

      • 0

        “…. Vedda people who are believed to be the native population of the island of Sri Lanka.”
        Any so-called Native Population according to DNA Evidence, has to start off from Somewhere Else, going Right back to Our Origins in Africa!

        A ‘Native Population’ was not be Placed there by a God/Gods, nor did they Fall from the Skies!

        Therefore no group of Humans can claim any Land, as their Own, Their Native Land!

        Even the Buddha whom We claim as our Own, due to some Myths in the Mahavamsa, was born in the Land of DambaDiva, not Tambapanni or Sri Lanka!

  • 0

    Johnny Baby

    “Blame Muslim extremists for Muslimizing Sri Lanka and encroaching …………………………………………”

    Whom do you blame for the Sinhala/Buddhist ghettoization of the the entire 65,610 km² of this island?

  • 0

    I liked this bit about neoliberalism and racism. This may explain a lot in Sri Lanka. But, whether it applies to our case must be questioned. We lost our leftist parties, the old LSSP and the communist parties and the left movement which provided restraint. Unfortunately, the JVP is not a replacement. People are still afraid of the JVP. Now, we find neoliberalism as the rampant philosophy, especially with Ranil. MR is simply racist and corrupt,, without the finesse to understand philosophy. Under Ranil and the UNP the rich Sinhalese will rule through the might of the state and through monopolisation of the media, etc in the hands of their cronies. In this scenario, the only opposition will come from racist groups (like MR) , belying perhaps what Jude says. Their path to power is through the stoking of racism and religious supremacy. It could well be that neoliberalism in SL is not hand in glove with racism. Ranil’s lot may have the decency to be a bit more restrained than MR and Gota. Racism also helps the Sinhala professional and businessmen to shunt aside competition from the minorities. Maybe, we cannot apply the theory of neoliberalism and racism in Sri Lanka as Jude would have it, without modification.,

  • 0

    All “ISMS” are bad, because that DIVIDES or SEPARATES. When “Separation” or “Division” comes the automation of “CONFLICT” does arise and that conflict would definitely take different and disastrous forms and results. Then what is the “ISM” that does not “Divide” or “Separates”? That only “ISM” is HUMANISM. Why it is the “BEST” “ISM”? It is only because that is purely and essentially based on “LIFE”. This factor of LIFE is the only POSSESSION that people of all “ISMS” are concerned with to maintain, nurture and love. So, if LIFE based on HUMANISM is understood, perceived, respected and loved, there need not be any conflict resulting from divisional “ISMS” based on communal, religious, cast, creed etc. etc….. . So if everyone ignores all these ISMS that “Divide” and “Separate”; but could rally together to accept HUMANISM based on, one and the only fact of LIFE, what more do we need to live in peace and be happy? What is most needed is for all to have that AWARENESS and get ENLIGHTENED.

  • 1

    FROM baduedeen mohamed ACS hameed MH mohamed AHM ASRAUFF AND current HAHEEM TO RISHERD BADUDEEN all these guys always supported any GOVERNMENT in power at any time.but THE SINGALA BUDIST MIND SET will never cahange for better .reason for all these problem is BECAUSE MOST BUDDIST PRIEST ARE FROM UNEDUCATED POOR FAMILIES.they join as priest not for the love of religion but to get a comfortable life style with out doing nothing.HOW CAN YOU EXPECT A DECENT ACTIONS FROM THESE GUYS.

    • 1

      The Sinhalese Buddhist know only too well why all those guys mentioned above supported ANY Government.
      Buddhist priests are no saints but so are the other priests, educated/uneducated,rich/poor.

  • 0

    The first step is to recognise that open/ covert racism prevails in this country. The next would be to deride it. The third would be to agree on taboos in society as a part of social reawakening.

    This writer deserves commendation for raking up an inconvenient truth.

  • 0

    Racism is there everywhere,but when the police and STF also join in the mayhem,then what can we expect.The difference between the developed world and our stupid countries are that i those countries if the police don’t carry out their duties they will be fired.In our countries nothing.So it is not racism but governance issue.Maybe we have to bring the white fellows again to teach us how to govern.

    The problem with our yakkos is they don’t know how to govern.For 50years we were governed by the portueguese,then for 150 years by the dutch and then for another 150 years by the british.Now only for the last 70 years we are doing the governing ourselves.We were brainwashed by the colonials into thinking we cannot govern ourselves and have to be governed by the white superiority skin.It is time we started taking pride in our own skin colour and say if they can do it why can’t we.The east asians have done it and beaten the whites by a mile now.We are still trying to get the confidence of governing ourselves after 350 years of colonial rule.If we are not satisfied with our leaders and representatives we should kick them out without recycling and recycling and get fresh new blood into our mainstream politics without having these brainwashed characters who don’t have any confidence in themselves to govern us properly.Otherwise import the whites again.

  • 2

    How many times have I said this. There is an inherent distrust towards Muslims in general among the Sinhala-Buddhists. To all my fellow Sri Lankan Muslim citizens, I will tell you that, this is a fact. You may think it is crazy or extreme paranoia but it is real. Off-course it is not the fault of the Muslims but understand that this is the Sinhala-Buddhists mindset. Most Sinhala-Buddhists may not say it to your face but it certainly exists. They woud rather go to a Tamil shop than a Muslim one. If there was a Tamil owned “No Limit” equivelant they would switch places in short notice. So all that is needed is a group like BBS or Mahasohon Balakaya (MB) to come forward and put fuel to the fire. One way is to educattion or at least try to educate. You can do it by opening up Mosques and through TV ads and programs. The primary fear mongering points of the BBS, MB and the likes are as follow – Muslims despite being only 10 percent, will get the President of the country (likely a UNP candidate) to convert to Islam and institute sharia law where, proselytizing all religions other than Islam will be prohibited, Convertions to other religions will be prohibited, Buddhists and Hindu women who refuse to convert will become sex slaves, Buddhists and Hindu population growth will be restricted while the Muslim oppulation will grow heavily through polygamy and concubinage, Buddhists religious sites will be slowly be converted to Islamic places of worhsip like in “Kurugala” and all these acts are perfectly ok in the Quran and Islam. These are some of the points Moderate Muslims have to counter. Whether it wil make a difference, I do not know, but atleast you can try.

    • 1

      All the so called “fear mongering points” mentioned above are at least 75% true, and are, whether the Muslims like it or not appear to be as inherent attributes of Islam. Only point I would disagree with of the above points is that Muslim population will grow due to polygamy and concubine – it does not need polygamy we see it in monogamy marriage too. One argument against this population increase is that it happens only among the “uneducated poor” Muslims as it is with any other ethnic group. Well then why don’t the educated Muslims educate uneducated Muslims.

      Also all these [above points] has happened in other countries such as Afghanistan, Indonesia which historically is said to have had a considerable Buddhist population. What the ‘moderate’ Muslim can do at this point, not only in Sri Lanka but all over the world is to critique the fundamentalism and expansionism and intolerance within themselves as an ethnic group.

      Just saying “Islam is most tolerant”, “Islam is most peaceful”, etc. etc. carry absoluttely no weight when all over the world what we see and has seen even historically is quite the opposite.
      Bottom line: If Muslim wants to stop violence against them, they will first have to stop killing each other, address fundamentalism and drop tribalism and last but not least, own up violence instigated by Islamist-fundamentalists all over the world without coming up with an absurd and vague conspiracy theory trying to put the blame on CIA.

  • 1

    I feel there’s a lot of animosity towards this community because on the one hand they have this ‘holier than thou’ attitude demanding special privileges that nobody else has , whilst on the other they dominate the narcotics business which is destroying the youth of this country .

  • 0

    “The ultimate tragedy is not the oppression & cruelty by bad people but the silence over that by the good people”

    Shall we make it relevant to present day our country. Parties involved here are.

    Bad people, innocent people, silent good people & the police

    Bad people attacked Muslims(innocent) & police failed to contain. Whose fault?

    It’s govt. fault.

    Why did bad people attack the innocent? There must be a reason; @ the instigation of sb or there’s an unseen bad thing in so called innocents.

    Good people (majority) kept silent –

    Why? Reason unknown; that’s the problem here

    Reason might be that innocent people are innocent because they are small in number. That does not mean that they are good people.

    Silent good people understand them as ; they are innocent because of minority but they are also bad so they kept silent.

    So the so called oppressed have a responsibility to make an impression that they are good & friendly & never hurt good people through actions.

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