1 May, 2024

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Reflections On The April 1971 Uprising & Current Political Realities

By Lionel Bopage

Dr. Lionel Bopage

It has been 53 years since the April 1971 uprising. Over time, many of the comrades who participated have aged, fallen ill, or passed away. Yet, the collective aspiration that drove them, including those who made the ultimate sacrifice during the uprising, remains clear: to forge a society where every individual can live freely with dignity, underpinned by social and economic justice.

The majority of the JVP membership hailed from Sinhala Buddhist rural backgrounds, with limited exposure beyond their immediate environment. Our understanding of societal diversity and the challenges faced by minority communities was rudimentary. Our worldview was shaped by the prevailing political and cultural milieu, gleaned through books, newspapers, and social interactions.

Despite the political constraints of the time, I firmly believe that we were not tainted by racism, nationalism, casteism, or religious extremism. Our primary aim was to establish a socialist socio-economic system rooted in social justice and economic democracy. Our policies and strategies were crafted in response to the socio-economic and political landscape of the era.

Reflecting on the aftermath of the April 1971 Uprising, we have scrutinised our policies, strategies, and tactics. This soul searching gave rise to various political groups with diverse inclinations. While acknowledging past mistakes and offering critiques, the focus of our discussions remains centered on learning and improvement, not on causing discomfort or denigrating individuals like Comrade Rohana Wijeweera.

However, it is imperative to critically examine the movement under Comrade Rohana’s leadership and its subsequent ramifications. Failure to do so would not only be unjust, but also hinder our ability to learn from past experiences and differentiate ourselves from other ruling classes and political groups.

Drawing proper lessons from the April 1971 Uprising could have potentially averted many of the tragic events Sri Lankan society endured during the 1988-89 period. Thus, as we contemplate our common objective, we must address the prevailing social, economic, and political challenges.

The April 1971 Uprising unfolded in a unique historical context. Comparing that backdrop with contemporary global and national dynamics reveals both similarities and differences. It is imperative to grasp the evolving dynamics of the global capitalist system and its impact on our society.

The principles of social justice, particularly socialist ideals, must be adapted to our complex socio-economic and cultural conditions. Through critical analysis of historical struggles, we can refine our approach to contemporary quests for social justice.

The 1970s marked a shift where the left relinquished its pivotal role, yielding ground to the emergent New Right. Today, as we confront the dominance of neoliberal ideology, discussions on charting a path forward are paramount.

Neoliberal strategies epitomized by leaders like Thatcher and Reagan reshaped the capitalist agenda, precipitating global repercussions. The militaristic expansion of neoliberal capitalism and its adverse effects necessitate concerted resistance and alternative socio-economic models.

The ongoing socio-economic, cultural, and refugee crises underscore the imperative of challenging capitalist hegemony. The failures of past socialist endeavours necessitate a nuanced understanding of contemporary challenges and pragmatic solutions.

Achieving systemic change requires inclusive policy formulation and broad-based participation. Policies must be tailored to address the issues of prevailing social forces, fostering a cohesive movement for radical democratic transformation.

The imperative of building solidarity across diverse social movements cannot be overstated. Collaboration between leftist and green movements is essential in envisioning a sustainable and just future.

In confronting the existential threats posed by capitalism, it is incumbent upon progressive organizations to transcend divisive ideologies and prioritize democratic rights for all. Our collective struggle must encompass environmental sustainability, social justice, and inclusive governance.

As we commemorate the April 1971 Uprising, let us reaffirm our commitment to building a society founded on freedom, dignity, and equity. Regardless of our diverse backgrounds, our shared aspiration should be to realize social justice and economic democracy.

In conclusion, our political ethos must prioritise the establishment of a society where every individual can flourish, irrespective of socio-economic or cultural differences.

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Latest comments

  • 1
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    “In conclusion, our political ethos must prioritise the establishment of a society where every individual can flourish, irrespective of socio-economic or cultural differences”
    .
    So true…

    • 10
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      The same and similar matters have been reported very often by various political parties for so many years even by the rabid communalists. But what is the result?

      • 1
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        The result is what we have today. The world at large – our current civilization and its accomplishments. Ideals are often used to define a vision. It is the vision that drives us. It provides a pull for peoole to work towards. The vision may not be accomplished to the letter nevertheless it has a purpose. Bigger the vision the better. It provides enough room to leverage the situation and be flexible instead of confining to ideologies such as capitalism or marxism that are inherently restrictive.

  • 13
    1

    ”As we commemorate the April 1971 Uprising, let us reaffirm our commitment to building a society founded on freedom, dignity, and equity”

    What a load of bull. I still remember, as a child, the fear of never seeing my father alive. He was a head master of a rural school & was stranded when the terror attacks began & we had no communication with him for weeks. His life was spared because some of the JVPers were his own pupils who ensured his safety. However, I remember the second uprising vividly & many innocent Govt. employees were murdered just because they were committed to their job.

    If the JVP is commemorating a destructive & murderous regime, the LTTE sympathisers should also be allowed to commemorate their dead but the most frightening fact is that the JVP has not changed their policies (still venerating their murderous leader in their website) & now seeking power on the back of the NPP.

    • 10
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      Hello Raj-UK: appreciated your recollections and experiences of the times.

      I’d say, if the State and its military can parade around and have commemorations without ever having been held accountable for their atrocities (i.e., state terrorism) over the 70+ year history, then it’s fair-game for JVP to commemorate its past.

      JVP sympathizers argue to this day that the situation that persisted at the time drove JVP to react.

      On the other hand, per my survey, most Tamils of the North&East argue that the state’s acts of terror and abuses having stemmed from Sinhala-Buddhist fascism triggered the Tamils’ armed rebellions against the state.

      Should we not be judging JVP and LTTE in the backdrop of atrocities committed by the state?

      Apparently, most of Sri Lanka vehemently opposes any effort towards accountability when it comes to the state’s military.

      Seems to me that it’s unfair to finger point at one player when one government after the other had been empowered by most citizens of this country to unleash terror on a segment of the population and marginalize them. Who can judge the other?

      Of course, none is your doing, and your rejection of JVP commemorations is understandable.

      • 3
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        Governments crackdown on uprisings usually with violence. Terrorists for some are freedom fighters for others but the difference between the military of a democratic country & terrorists is that a legitimate military is answerable to the govt., is disciplined & will abide by humanitarian norms, adhering to laws such as the Geneva Convention, while anything goes for terrorists. Successive Presidents of SL have always defended the military atrocities, even calling them war heroes & convicted military personnel have been pardoned.
        Buddhism preaches compassion & that violence begets only violence, therefore, it is unfortunate in a so-called Buddhist country, Buddhist teachings are considered not applicable in times of war. In this context, Gandhi stands out as an exceptional leader who persuaded his followers not to reciprocate the violence dished out by the British in their quest for independence
        Cont,

        • 2
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          Cont.
          .
          The JVP initiated brutal uprising & destruction of public property twice & that can never be forgiven, particularly, when many innocent were murdered. Frustrated rural youth were brainwashed & exploited by the JVP hierarchy & most paid the price. The atrocities committed by the SL military should also be acknowledged & those responsible, from the top, who turned a blind eye, to the foot soldiers who participated, should be held accountable but would that be acceptable to the ‘patriotic’ Sinhala Buddhist masses?

          The JVP was a terrorist organisation – period. There is no point white washing their murderous ideology.

          • 3
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            Appreciable perspective and stance, Raj-UK!

            Violence and abuses by a democratically elected government do sow seeds of rebellion. Such a rebellion to state terror is bound to augment the state’s terror tactics. On the other end, a rebellion that starts out to counter state terrorism too can go astray.

            As for JVP, the author states “Our primary aim was to establish a socialist socio-economic system rooted in social justice and economic democracy. Our policies and strategies were crafted in response to the socio-economic and political landscape of the era.” ——— I am not able to fathom how it resulted in such large scale violence in short bursts.

  • 6
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    I can still remember that Lionel Bobage and Rohana Wijeweera was hiding in our village after 1971 insurgency. and I had an opportunity to visit them with a leftist friend of mine. we couldn’t speak to Rohana Wijeweera but we spoke to Lionel for few minutes. Similarly, I had a chance to hear from Pirabhaharan in 1977 or 1978 in similar situation. Both a hiding but One spoke of liberation from capitalism but Other one talked of liberation from Oppression. The targets were common one that is capitalist Ruling regime. Unfortunately, as Bobage point out that most of JVPers are from innocent rural Sinhalese youth who had no knowledge about oppression of Tamils by Capitalist Sinhala regimes. Buddhist Priests of South also had an influence on Politics who are very powerful in the villages gave different interpretation about Tamils. One of the reasons is that Tamils were selected for higher education, higher employement in all government institutions by British. Unfortunately, that lead to the growth of racism and Buddhist Fundamentalism in Politics by High Powered Capitalist Political power. Most of the left movements against Capitaism was lead by many Tamils but later Left turned towards racism and Buddhist Fundamentalism. Most of the Tamil youths including the left Tamil political moments have to took arms against Buddhist Sinhala Fundamentalist Government.

  • 9
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    “In conclusion, our political ethos must prioritise the establishment of a society where every individual can flourish, irrespective of socio-economic or cultural differences.”

    Talk is cheap Lionel …… actions are rare …… and the world is what it is.

    Jesus Christ said similar things 2024 years ago and got nailed to a cross …… and the world is still what it is: never changed.

    What did the army do to the captured JVP? …….. Worse than a cross?

    People/world will kill to be what they are …… to never change ……….

  • 7
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    “to forge a society where every individual can live freely with dignity, underpinned by social and economic justice.”
    This is what the “Good citizens” of the isle HOPED FOR in 2015. MS +RW, should have committed to true good governance and not resorting to fighting each other. Both were trying to SCORE against each other to the detriment of the country—> benefitting the Croocked, unfit, worthless Rajapaksas.
    Can the JVPers of 1971 uprising claim that they were unaware of “Sinhala only” act/ 1958 civil riots. They too was influenced by thuggish monks who don’t practice the Lord Buddha’s teachings.

  • 3
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    Nothing personal Lionel. I know that the JVP is like an old girl friend. When we look back memories of the passionate relationship come to our mind. I have one or two friends who were involved in 1971 and after release from jail got back to Peradeniya.
    But the fact remains that the JVP WAS NOT IN FAVOUR OF WHAT LITTLE THE 13TH AMENDMENT bestowed to Tamils in the North/East region.
    In that backdrop to campaign for Tamil votes would be a non starter.
    Anyway, apart from this I am for the JVP IF THEY COULD BRING TO BOOK THOSE WHO HAVE LOOTED THIS COUNTRY AND WIPE OUT CORRUPTION IN PUBLIC LIFE.

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