This year, the three-day Bishwa Ijtema, began on January 12 in Tongi, in the outskirts of Dhaka, Bangladesh.
The Bishwa Ijtema meaning ‘Global Congregation’ in Bengali is one of the largest peaceful annual gatherings of Muslims in the world that takes place in Tongi, by the banks of the River Turag, in the outskirts of Dhaka, Bangladesh. The Ijtema is a prayer meeting spread over three days, during which attending devotees take part in prayers and listen to scholars reciting and explaining verses from the Holy Quran. The number of devotees exceeds 5 million with an estimated 20,000-50,000 foreign devotees.
The Bishwa Ijtema culminates in the Akheri Munajat or the Final Prayer, when millions of participating devotees raise their hands beseeching Allah (God) for world peace.
To help the devotees attending the Biswa Ijtema, the Bangladesh Railway (BR) made arrangements to run special trains on different routes of the country.
The above video shows the Bishwa Ijtema Special Train 2018, one of the most crowded trains in the world operated for Bishwa Ijtema 2018. However, this is not a regular occurrence during the normal train services run by the Bangladesh Railway.
In 1534, the Malabarian João da Cruz trading in Arabian horses, was in Cape Comorin waiting for payment for the horses he had sold. The distraught Paravar leaders who knew about his connections with the Portuguese met him and told their woes.
João da Cruz felt sorry for the Paravars who were then fearing atrocities from the Muslims. He told the Paravars that as the past events showed they could not expect help from the Viceroy of Madura. So, to find a permanent solution to their problem he advised them to approach the Portuguese Captain of Cochin who would be willing to help them.
So in 1535, ﬁfteen of the most inﬂuential Pattangattis (Parava leaders) led by Vikirama Aditha Pandya, accompanied João da Cruz to Cochin.
Here there seems to be a discrepancy in the name of the place that João da Cruz took the Paravars to. Some writers say that João da Cruz accompanied Vikirama Aditha Pandya and the other Pattangattis to Goa and it had been duplicated by others, but from what I have read I would like to differ.
In Cochin, Captain Pero Vaz de Amaral received them cordially since the Portuguese were waiting for such an opportunity to gain a strategic foothold and control of the pearl fisheries in the Coromandel Coast. He said that the protection would be granted on the condition that the leaders who had come were baptised immediately as Catholics and that they would encourage their people also to convert to Catholicism. To this, they gladly consented.
As part of the arrangement for protection from the Muslims, Vikirama Aditha Pandya offered to manage the pearl diving on behalf of the Portuguese.
Fortunately for the Paravars, Fr. Miguel Vaz, Vicar General of India, was in Cochin at that time and he instructed them in the Christian faith. Some days later they were baptized.
Fortunately for them, Fr. Miguel Vaz, Vicar General of India, was in Cochin at that time and he instructed them in the Christian faith. Some days later they were baptized.
In Volume 6, page 123 of his work “Castes And Southern India“, Edgar Thurston quotes what Philippus Baldaeus, a minister of the Dutch Reformed Church said concerning the Paravas:
The Paruas being sorely oppress’d by the Mahometan, one John de Crus, a Native of Malabar, but who had been in Portugal, and honourably treated by John, the then king of Portugal, advised them to seek for Aid at Cochin against the Moors, and to receive Baptism. According‘ly some of the chief Men among them (call’d Patangatays in their Language) were sent upon that Errand to Cochin, where being kindly receiv’d, they (in honour of him who had given His Advice) took upon them the Sirname of Crus, a name still retain’d by most persons of Note among the Paruas.
So, as described by Philippus Baldaeus, the name João da Cruz was appended to the name of all the Pattangattis including Vikirama Aditha Pandya to honour the Malabarian who guided them and brought them to Cochin to be baptized and seek the help of the Portuguese.
When the baptized leaders returned to the Fishery Coast the other Paravars at first did not believe the report they brought back with them; so a larger delegation of eighty-five Paravars was sent to Cochin.
On getting wind of these negotiations between the Paravars and the Portuguese, the Middle Eastern Arab Merchants who were then trading in the Pearl Fishery Coast dispatched two envoys to Cochin to bribe the Portuguese Captain Pero Vaz de Amaral, to not allow conversion of the Paravars to Catholicism, but Pero Vaz Amaral refused to do so.
Captain Pero Vaz immediately arranged for the baptism of 85 Paravar leaders in Cochin by the Vicar General, Miguel Vaz, probably in December 1535. The Paravar leaders were given Portuguese names as surnames such as Fernando, Pereira, Vaz, Almeida, Peres, da Cruz and so forth.
In 1536, Peter Goncalves the vicar of Cochin and three other priests came to the Coromandel Coast along with a naval force conveying troops. They found the men of the Hindu Paravar community assembled for the pearl-ﬁshery and then and there baptized them en masse to Catholicism. It is said that 20,000 Paravars were baptized. The women and children who had been left behind in the villages during the fishery were added to the flock later.
By the end of the year 1537, most of the Hindu Paravars of the seven Paravar villages – Manapadu, Alanthalai, Virapandiapattanam, Punnaikaval, Thoothukudi, Vembar and Vaipar – were baptized and were accepted as subjects of the King of Portugal. Some, however, did not receive baptism till the arrival of Saint Xavier at the end of 1542.
On June 27, 1538, the Portuguese proceeded to destroy the Arab fleet when they met fortuitously at Vedalai in the present Ramanathapuram district.
The Portuguese then firmly settled the rights and privileges of the Paravas and the Rajas no longer dared to interfere with the Paravas or attempt to impede or abridge their prerogative on the Pearl Fishery Coast. The Rajas were then compelled to allow separate laws for the Paravas from those which bound their own subjects.
The Portuguese kept for themselves the command at sea and exercised their sovereignty over the Paravas, their villages, harbours and the pearl ﬁsheries.
Thus the Paravas dwindled into subordination to the Catholic priests and the Portuguese and had to forego having their own chiefs and their own laws. Though the Catholic Paravar community as a whole enjoyed renewed prosperity from that point in history, they became a client community of the Portuguese.
In reality, the declaration of acceptance of the Catholic faith by the Paravars did not prevent them from continuing to worship their old deities of the Hindu pantheon in the manner they had done before being baptized. There were no translators to spread the Catholic message from Latin and Portuguese to Tamil. Also, the conversion was seen by the Paravar people as being merely a convenient arrangement to obtain protection from the atrocities of the Muslims. In fact, the Paravas became a “Christian caste in Hindu society“, whose distinctive Catholic rites and doctrines came to reinforce their place in the Hindu caste structure.
The Portuguese first settled in Tuticorin in 1543, and the port began to expand until it eventually became the hub of the pearl fishery.
In 1543, the Portuguese rewarded Vikirama Aditha Pandya alias João da Cruz for his bartering with the elders of the Paravar caste to convert the community to Christianity since 1535. They offered him the management of the pearl fisheries on their behalf. He became known as Senhor dos Senhores Dom João da Cruz (“first among notables Dom João da Cruz”). The Portuguese recognised him as jathi thalaivan (head of the caste) and also as their official intermediary from 1543 to 1553.
The Portuguese also recognised the caste elders in the various villages perhaps because they were the first to be converted. In the eyes of the Paravars and non-Paravars alike, this led to a formal system of hierarchical control, based on religious authority and economic standing that extended from the jathi thalaivan to the elders and then to the villagers.
The Arab invasion of northern India began in 712 AD at the Sindh Valley and by 1300 AD they had subjugated entire northern India.
The Muhammadan Invasion from the north
Bishop R. Caldwell in his work “History of Tinnevelly” says in Chapter II, page 44:
The Muhammadans appeared in the Dekhan in 1295, when Alauud-din took Devagiri.
On October 21, 1296, Alauddin Khilji was formally proclaimed as the Sultan in Delhi. Alauddin’s slave-general Malik Kafur led multiple campaigns to the south of the Vindhyas: Devagiri (1308 AD), Warangal (1310 AD) and Dwarasamudra (1311 AD) forcing the Yadava king Ramachandra, the Kakatiya king Prataparudra, and the Hoysala king Ballala III to become Alauddin’s tributaries.
In 1310 AD, the Pandya kingdom was reeling under a war of succession between the two brothers Jatavarman Sundara Pandyan III and Jatavarman Veera Pandyan II, sons of Maravarman Kulasekara Pandyan I. In the middle of 1310 Veera Pandyan with the help of his army vanquished Sundara Pandyan who then took refuge in Delhi under the protection of Sultan Alauddin Khilji.
During March–April 1311, taking advantage of the fraternal feud for succession to the throne, Malik Kafur raided several places in the Pandya kingdom, including the capital Madurai and plundered and appropriated all the riches there—diamonds, pearls, emeralds, rubies, gold, elephants etc.
After Kafur’s departure to Delhi, the Pandya brothers Sundara Pandyan and Veera Pandyan resumed their conflict which resulted in the defeat of Sundara Pandyan, who again decided to seek the assistance of Alauddin Khilji.
Alauddin again sent his army under Malik Kafur to subjugate Veera Pandyan. Malik Kafur entered Madurai and penetrated the Coromandel Coast with his army.
Amir Khusru, the court-poet of Alauddin Khilji who had accompanied Malik Kafur in his expeditions to the Pandya kingdoms refers to some Muslims who had been subjects of the Pandya kings and their wish to join Malik Kafur’s ranks. Kafur pardoned and accepted them into his ranks as they could recite the ‘Kalima’, the profession of faith, though they were ‘half Hindus’ and not so strict in their religious observances. Amir Khusru’s remark about they being ‘half Hindus’ can be surmised as “recent converts to Islam” who would not have abandoned their Tamil culture in dress, manners, language, etc., but Islam would have become central to their lives, given their capacity to recite the Kalima.
This brings out the fact that local Muslim communities had struck strong roots in the Tamil country by the fourteenth century. As Amir Khusru does not mention anything about their Arab ancestry, it could be reasonably concluded that a good number of them were local Hindu Tamils of various castes including the Hindu Paravars converted to Islam and many of whom would have served in the Pandya army, probably under the inﬂuence of Takiuddin Abdur Rahman, who in addition to being appointed by King Maravarman Kulasekara Pandyan as the prime minister and adviser was also bestowed with the coastal cities of Kulasekharapatnam, Kayalpattinam, Fitan and Mali Fitan for his services to the crown.
By 1314, with help of Alauddin Khilji’s forces, Sundara Pandyan re-established his rule in the South Arcot region.
Later, during the reign of Alauddin’s son Qutb-ud-din Mubarak Shah Khilji , his slave general Khusrau Khan raided the Pandya territories. Over the next two decades, the northern part of the Pandya kingdom was captured by the Mohammedans, first under the control of the Tughluq dynasty, and later became part of the short-lived Madurai Sultanate. However, the southernmost part of the Pandya territory where the Paravar community lived remained independent.
The Muhammadans from Kerala
Even prior to the Arab invasion of northern India, there were Middle Eastern Arab traders in Calicut, Quilon and Malabar in southern India. This region was in the major sea trade route running through south-east Asia and on to China. The Arabs traded spices, cotton, precious stones and pearls. Some of these Arabs were also pearl divers who had gained their experience in the waters of the Persian Gulf.
The Zamorins (Malayalam: സാമൂതിരി/സാമൂരി / Samoothiri) – originally Eradis of Nediyirippu (Eranadu) were based at the city of Kozhikode, one of the important trading ports on the south-western coast of India. In the early 12th century, after the fall of the Cheras of Cranganore (Kodungallur), the Zamorins asserted their political independence. At the peak of their reign, the Zamorin’s ruled over a region from Kollam (Quilon) to Panthalayini Kollam. They maintained elaborate trade relations with the Middle-Eastern Arab sailors who plied the Indian Ocean and patronized them. Hence, the evolution of Kozhikode as a trading centre of international repute.
The Zamorins were not antagonistic towards the local Hindu converts to Islam. In fact, the Mappila community, the foremost among the Muslim communities of Kerala is traced back to the Arab merchants who settled at the seaports of Kerala who by marrying the native low caste Hindu women, made possible a constant increase in the Muslim population. This fact is confirmed by the 16th-century writer Duarte Barbosa, a Portuguese writer and officer from Portuguese India who says in his book Livro de Duarte Barbosa (Book of Duarte Barbosa), that the Moors of Malabar married as many wives as they could support and kept many concubines of low caste (of the Tiyan or Mukkuwa caste) as well. If they had children from these alliances, they made them Moors. He also makes it clear that one-fifth of the total population of Kozhikode belonged to the Muslim community whose settlements were situated adjacent to the port and shores.
During the 13th and 14th centuries, the powerful seafaring Arabs having the support of the local South Indian rulers like the Zamorin of Calicut coerced the under-privileged Tamil Paravars of the caste-ridden Hindu society to embrace Islam. They converted a significant number of Paravars to Islam through preaching and by marrying Tamil Paravar women, thus giving rise to a new generation – the Muslim Paravars.
The descendants of these Muslim Paravars became known as the Lebbais and their main settlement was the town of Kayal. Kayal is the Tamil word for a backwater.
In 1292, Marco Polo described Kayal as a bustling port and the centre of the pearl trade. The town of Kayal was known to the Portuguese explorer Vasco da Gama, the first European to reach India in 1497 by sea. Duarte Barbosa, mentions Kayal in his book Livro de Duarte Barbosa (Book of Duarte Barbosa), one of the earliest examples of Portuguese travel literature.
By the mid-16th century, the port at Kayal probably ceased to operate and was replaced by another port, Punnaikayal (new Kayal) under the influence of the Portuguese colonists. Punnaikayal was at the mouth of the river, which as part of an estuary was under constant change, around 4 km from Palayakayal (old Kayal). It is difficult to determine with any consistency which of these locations is being referred to at various times by various authors but what does appear to be a common factor is that this was until modern times a major port for the pearl trade.
Kayalpattanam, Kulasekaranpattanam and Kilakkarai were the main villages of the Tamil Muslim Paravars.
There are different methods of assessment to understand any particular society. For example, in accordance with their respective academic and social backgrounds the anthropologists, ethnologists, and sociologists all attempt to study and understand communities. However, a complete understanding of any given community is impossible without taking its historical background and it requires an unbiased and unprejudiced approach. The writing of this series on the Paravars has been motivated by such a sense of responsibility.
As south India is situated along the ancient maritime trade routes that connected Europe and West Asia with the Indian subcontinent and East Asia, it was but natural that the ancient Tamil literature is replete with references to foreigners such as the Greeks, Romans, Egyptians, Arabs, and the Chinese.
In his work on ancient India, Ptolemy who appears to have resided in Alexandria during the ﬁrst half of the second century AD had identified Cape Comorin (Kanyakumari) and the Gulf of Mannar as a centre of pearl ﬁshery. He had also mentioned that Korkai, the ancient Tamil port city to the east of Kanyakumari, as the cynosure of pearl trade.
An Arabic work of the tenth century, Adja’ibAl-Hind, refers to a merchant from Alexandria known as Cosmas Indicopleustes, who sailed to south India in the sixth century AD before Egypt was Arabised or Islamised.
To the pre-Islamic Arabs, ports and towns in South India, Ceylon, and south-east Asia were along their trade routes to China. In ancient Tamil literature, the pre-Islamic Arabs along with the Greeks, Romans, Persians and Jews, who had ﬂed their homes in West Asia, were frequently referred to as Yavanas.
In the seventh century AD, the Islamic political-cum-religious revolution, based on the principle of equality that swept across Arabia opened a new chapter in world history. Very soon, parts of the world stretching from Spain to Arabia and from Arabia to China, Persia, and Sind in the Indian sub-continent, came under the influence of the revolutionary wave of Islam.
Among the early Islamised Arab travellers who sailed to India in the 9th-century was Sulaiman al-Tajir. He was a merchant, traveller and writer initially from Siraf in modern-day Iran. He made several voyages from the Persian Gulf to the Malabar and Coromandel coasts, and China and wrote an account of his voyages around ad 850 AD.
J. B. Prashant More in his book “Muslim Identity, Print Culture, and the Dravidian Factor in Tamil Nadu” writes that Abu Zeyed Al Hassan of Siraf, though he had never set foot on Indian soil, edited and completed the work of Sulaiman al-Tajir by gathering information from merchants and travellers who had been to India and that he has left us a vivid account of certain social and political conditions of southern India and Ceylon.
According to Abu Zeyed in the densely populated country called ‘Al-Comary’, which has been identiﬁed as Cape Comorin (Kanyakumari), the inhabitants went barefoot, abstained from licentiousness and from all sorts of wine, and that ‘nothing indecent’ was to be seen in this region. However, Abu Zeyed mentions the ‘Devadasi’ custom that was prevalent in the country, where some females were consecrated to the gods and such females were allowed to have sexual relationships with foreigners in exchange for money.
Also, Abu Zeyed notes that the men and women of Ceylon were extreme licentious and even the king’s daughter did not hesitate to ﬂirt with a newly arrived Arab merchant, with the full knowledge of the king. On account of such sexual permissiveness, Arab merchants of integrity avoided sending their vessels to Ceylon, especially when there were young men on board.
Neither Sulaiman nor Abu Zeyed refer to the presence of Tamil Muslim communities of mixed descent or otherwise, during the 9th-century. However, there is a strong possibility, though it cannot be clearly ascertained, whether relationships either with the women of the Pearl Fishery Coasts in the Gulf of Mannar or with the Devadasis of the Kanyakumari country resulted in offspring of mixed Arab-Indian descent.
Both Ibn Khurdadba (d. 912 AD), the famous Arabian traveller, historian and geographer who converted to Islam and the Arab historian Al Masudi (896–956), who were contemporaries of Abu Zeyed have nothing more to add to our knowledge of the origin of Muslim communities in the Coromandel Coast. However, Ibn Khurdadba noted that in the country of Kumar (Kanyakumari), both drinking wine and fornication were unlawful.
During the second half of the tenth century, neither did the Persian writer, Al-Istakhri (d. 957 AD), nor the Arab Muslim writer Ibn Hawqal (d. 978 AD), who spent the last 30 years of his life traveling to remote parts of Asia and Africa, shed any light on the Tamil Muslims of the Coromandel coast.
In the 9th century, Southern India came under the control of the Cholas but around the mid-1200s, after a series of battles reverted back to the control of the Pandyan kings.
The 9th century Tamil classic Thiruvasakam written by Manikkavasagar does not shed any light on the Tamil Muslim communities in the Coromandel Coast but mentions the Arab horse traders. that was carried on in the Tamil country with the Arabs.
Though the 12th century Tamil classic Periya Puranam written by the great poet Sekkilar does not mention the presence of Tamil Muslims on the Coromandel coast, we nevertheless find in it many references to ships, merchants and the conservative nature of the then Tamil society.
The earliest available written records by a foreigner about the Tamils of the southern coast are the accounts of Marco Polo (1254-1324), the Venetian traveller, merchant, explorer, and writer. In 1292 CE, while returning home from China in a merchant ship he entered the kingdom of the Tamil Pandyas on the Coromandel coast. His accounts reveal that the most powerful sovereign of the Indian sub-continent of that period was Nasiruddin Mahmud, the Turkish Sultan of Delhi and though both Sind and Bengal acknowledged his supremacy, no part of south India was under his control.
King Maravarman Kulasekara Pandyan I
During the middle part of the 13th century, the Pandya kingdom was ruled by many princes of the royal line. This practice of shared rule with one prince asserting primacy over the others was common in the Pandyan Kingdom.
Between 1268–1308/1310 AD, the Pandyan king Maravarman Kulasekara Pandyan I ruled most of the regions of the Pandya kingdom by asserting his primacy over other princes of the Pandyan royal family. The other co-rulers of the Pandiyan kingdom were Jatavarman Vira Pandyan I (ruled 1253-1275 AD), Maravarman Vikkiraman III (acceded 1283 AD) and Jatavarman Sundara Pandyan II (acceded 1277 CE).
In Sri Lanka, Bhuvanaika Bahu I, the king of Dambadeniya who reigned from 1272 to 1284 AD moved his capital northward to Yapahuwa, lying midway between Kurunegala and Anuradhapura for security. The citadel Yapahuwa was built around a huge isolated granite rock rising abruptly almost a hundred meters above the surrounding lowlands which he strengthened with ramparts and trenches. The fortress was also known as Subhagiri as the rock was used by a military officer named Subha before King Bhuvenekabahu converted into his citadel.
In the late 1270s, King Maravarman Kulasekara Pandyan sent an expedition to Sri Lanka headed by his minister Kulasekara Cinkaiariyan Aryachakravarti who defeated Savakanmaindan of the Jaffna kingdom, a tributary to the Pandyans. He then plundered the fortress of Subhagiri (Yapahuwa) and brought with him the Relic of the tooth of the Buddha. Bhuvanaika Bahu’s successor Parâkkamabâhu III went personally to King Maravarman Kulasekaran Pandyan”s court and persuaded him to return the tooth relic.
Sri Lanka was under Pandyan Suzerainty for the next twenty years and regained its independence only in 1308 AD.
The Persian historian Abdulla Wassaf of Shiraz claims that an Arab Muslim named Takiuddin Abdur Rahman, son of Muhammadut Tibi was appointed by Maravarman Kulasekara Pandyan as the prime minister and adviser, he was also bestowed with the coastal cities of Kulasekharapatnam, Kayalpattinam, Fitan and Mali Fitan for his services to the crown.
In 1292 CE, while returning home from China in a typical merchant ship the Venetian traveller, Marco Polo arrived on the Coromandel Coast of India. Marco Polo refers to king Maravarman Kulasekara Pandyan I as the “eldest of five brother kings“. His accounts reveal that the hitherto independent kingdoms of southern India were as yet untouched by foreign conquest and the gold accumulated through the ages lay in their temples and treasuries, making them easy prey for any invader.
Marco Polo identiﬁed the port at Kayal under the control of king Maravarman Kulasekara Pandyan. Ships from the Islamised countries of Hormuz, Kis, Dofar and Soer, Aden and the other Arabic countries touched Kayal, carrying merchandise and horses. Foreign merchants, mostly Arabs and Persians, were well received and treated with fairness by the ruler of Kayal who might have been Takiuddin Abdur Rahman.
In 1296 AD, Jatavarman Veera Pandyan II, the illegitimate but favourite older son of Maravarman Kulasekaran Pandyan associated himself with the government. Jatavarman Sundara Pandyan III, the legitimate younger son attained to that dignity sometime in 1302 AD.
Sundara Pandyan felt discontented by the preference given to Veera Pandyan by his father by advancing him to the position of co-regency. According to Muslim historians, Wassaf and Amir Khusrow, in 1310 AD, Sundara Pandyan killed his father Maravarman Kulasekaran Pandyan in a moment of rashness and placed the crown on his head in the city of Madurai. With the support of the troops loyal to him, he moved a part of the royal treasures to the city of Mankul (must be one of the Mangalams, Méla Mangalam or Kila Mangalam, in the western hills, not far from Madura and quite close to Periyakulam.)
The death of King Maravarman Kulasekaran Pandyan led to a long protracted war between his sons Veera Pandyan and Sundara Pandyan that lasted from 1308 to 1323. During a skirmish, both the brothers ﬂed from the battle ﬁeld, each ignorant of the fate of the other but Veera Pandyan being unfortunate, and having been wounded, seven elephant loads of the gold fell to the army of Sundara Pandyan.
Until then, during Maravarman Kulasekaran Pandyan’s rule which extended over forty years, neither any foreign enemy entered his kingdom, nor any severe malady conﬁned him to bed.
Until then, the Paravar community lived and traded their catch of fish and natural pearl oysters in peace and prospered.
Humayun Saqib Muazzam Khan (September 9, 1976 – June 8, 2004), a Muslim was an American citizen of Pakistani Decent. He was born in the United Arab Emirates, to Ghazala and Khizr Khan, of Pakistani heritage. The Khan family moved to the United States when Humayun was two years old, and he was raised in Silver Spring, Maryland.
As a young boy, Humayun Khan read extensively about Thomas Jefferson. In high school, he taught disabled children to swim. In 1996, he graduated from John F. Kennedy High School, and then joined the University of Virginia (U.Va. or UVA). He joined the university’s Army Reserve Officers’ Training Corps.
Humayun Khan joined the United States Army Ordnance Corps and had planned on becoming a military lawyer. In the Army, Khan achieved the rank of captain.
On June 8, 2004, three to four months into his tour of duty in Iraq during Operation Iraqi Freedom, while inspecting a guard post near Baqubah, Captain Khan saw a suspicious taxicab approaching fast. After ordering his subordinates to move away from the vehicle he ran forward and was killed when the car loaded with improvised explosives blew up before it could reach the gates of the nearby mess hall where hundreds of soldiers were having breakfast. The blast also killed the two occupants of the vehicle and two Iraqi bystanders.
Captain Khan was buried at Arlington National Cemetery on June 15, 2004.
Captain Humayun Saqib Muazzam Khan, the first UVA graduate to die in combat since the Vietnam War was honored by two university ceremonies. He was also posthumously awarded the Bronze Star Medal and the Purple Heart.
In December 2015, Hillary Clinton, a presidential candidate in the 2016 United States presidential election, spoke about Khan’s service, describing him as one of fourteen Muslim Americans who had died in the service of the United States since the September 11 attacks.
On July 28, 2016, Captain Humayun Khan’s parents appeared at the 2016 Democratic National Convention in Philadelphia. His 66-year-old father, Khizr Khan, an immigration lawyer from Charlottesville, Virginia, addressed the gathering. He began his 7-minute speech saying, “Tonight, we are honored to stand here as the parents of Capt. Humayun Khan, and as patriotic American Muslims with undivided loyalty to our country.”
He spoke of his dead son and rebuked Donald J. Trump the Republican Party nominee for President of the United States in the 2016 election. He said Trump “sacrificed nothing and no one”.
Donald Trump retaliated by criticizing the appearance of the parents of Captain Humayun Khan at the Democratic Convention and suggested that Khan’s mother may not have been allowed to speak.
On July 31, 2016, Ghazala Khan, mother of Captain Khan expressed her thoughts and said she had been too overcome by emotion at the convention to speak at the podium, “Donald Trump said I had nothing to say. I do. My son Humayun Khan, an Army captain, died 12 years ago in Iraq. He loved America…“
The attacks from the Republican presidential nominee on the parents of a soldier who died defending America have put new pressure on the leaders of the Republican Party, commonly referred to as the Grand Old Party (GOP) decide whether they will continue to stand by him. Some of the party’s leaders in the House and the Senate have distanced themselves from Trump’s remarks, and many other Republican figures are forcefully attacking their nominee.
Mr. Donald Trump’s son
Donald John “Don” Trump Jr (born December 31, 1977) is an American businessman. He is the first child of Donald J. Trump and the Czech model Ivana Trump. He currently works along with his sister Ivanka Trump and brother Eric Trump in the position of Executive Vice President at The Trump Organization.
There is nothing valorous to say about this eldest son of Trump, except that he along with his younger brother Eric Trump is a trophy hunter.
The above picture says a lot about him! Yes, that is an elephant’s tail.
A spokeswoman for PETA told the Daily News: “If the young Trumps are looking for a thrill, perhaps they should consider skydiving, bungee jumping, or even following in their anti-hunting father’s footsteps and taking down competing businesses—not wild animals,”
“Like all animals, elephants, buffalo, and crocodiles deserve better than to be killed and hacked apart for two young millionaires’ grisly photo opportunity. If the Trumps want to help villagers, they have plenty of resources at their disposal.”
Despite the negative comments, the Trumps, however, are standing their ground.
Donald Trump Jr responded to a flurry of anger messages that spurned him on Twitter: “I’m a hunter, for that, I make no apologies,” he wrote. “I can assure you it was not wasteful… The villagers were so happy for the meat which they don’t often get to eat.“
And Donald Trump Sr told TMZ, the celebrity news website, “My sons love hunting. They’re hunters and they’ve become good at it. I am not a believer in hunting and I’m surprised they like it.“
Greek geographers used the ancient Greek word Ιβηρία (Ibēría) to refer to the land mass known today as the Iberian Peninsula (modern day Spain and Portugal). Hecataeus of Miletus (c. 550 BC – c. 476 BC), an early Greek historian was the first to use this term during the time of the first Persian invasion of Greece which began in 492 BC.
In Europe, after the Scandinavian and Balkan peninsulas, Iberia is the third-largest peninsula, located in the southwest corner of Europe.
Hispania was the Roman name for the Iberian Peninsula. The modern name España derives from Hispania.
Roderic, the last king of the Goths
In 711, an army of Muslim Moors composed of North African Berber soldiers with some Arabs, under Tariq ibn-Ziyad and other Muslim generals, crossed the Strait of Gibraltar and landed at Gibraltar. The Islamic army began its conquest of the Visigothic Kingdom of Hispania ruled by King Roderic, known in the legends as “the last king of the Goths“.
According to the Chronicle of 754, a Latin-language history in 95 sections composed in 754 in a part of Spain under Arab occupation, Roderic immediately upon securing his throne gathered a force to oppose the Moors raiding in the south of the Iberian peninsula.
Since there were just a few freemen among the Goths, Roderic gathered together an army of unwilling slave conscripts. He made several expeditions against the invaders led by the Berber general Tariq ibn-Ziyad.
The early modern historian al-Maqqari, in his “The Breath of Perfume,” places the following long sermon to the troops in Tariq ibn-Ziyad’s mouth before the Battle of Guadalete:
“Oh my warriors, whither would you flee? Behind you is the sea, before you, the enemy. You have left now only the hope of your courage and your constancy. Remember that in this country you are more unfortunate than the orphan seated at the table of the avaricious master. Your enemy is before you, protected by an innumerable army; he has men in abundance, but you, as your only aid, have your own swords, and, as your only chance for life, such chance as you can snatch from the hands of your enemy.
If the absolute want to which you are reduced is prolonged ever so little, if you delay to seize immediate success, your good fortune will vanish, and your enemies, whom your very presence has filled with fear, will take courage. Put far from you the disgrace from which you flee in dreams and attack this monarch who has left his strongly fortified city to meet you. Here is a splendid opportunity to defeat him, if you will consent to expose yourselves freely to death.
Do not believe that I desire to incite you to face dangers which I shall refuse to share with you. During the attack, I myself will be in the fore, where the chance of life is always least. Remember that if you suffer a few moments in patience, you will afterward enjoy supreme delight. Do not imagine that your fate can be separated from mine, and rest assured that if you fall, I shall perish with you, or avenge you.
You have heard that in this country, there are a large number of ravishingly beautiful Greek maidens, their graceful forms are draped in sumptuous gowns on which gleam pearls, coral, and purest gold, and they live in the palaces of royal kings.
The Commander of True Believers, Alwalid, son of Abdalmelik, has chosen you for this attack from among all his Arab warriors; and he promises that you shall become his comrades and shall hold the rank of kings in this country. Such is his confidence in your intrepidity. The one fruit which he desires to obtain from your bravery is that the word of God shall be exalted in this country and that the true religion shall be established here. The spoils will belong to yourselves.
Remember that I place myself in the front of this glorious charge which I exhort you to make. At the moment when the two armies meet hand to hand, you will see me, never doubt it, seeking out this Roderick, tyrant of his people, challenging him to combat, if God is willing. If I perish after this, I will have had at least the satisfaction of delivering you, and you will easily find among you an experienced hero, to whom you can confidently give the task of directing you. But should I fall before I reach to Roderick, redouble your ardor, force yourselves to the attack and achieve the conquest of this country, in depriving him of life. With him dead, his soldiers will no longer defy you.“
On July 19, 711, Tariq ibn-Ziyad defeated Roderic at the Battle of Guadalete / Río Barbate. Roderic and much of the Visigothic nobility were killed in the battle and aftermath.
Facing no further strong resistance, Tariq swept north toward Toledo, the Visigothic capital.
Al-ʾAndalūs, the Islamic Iberia
In an eight-year campaign, the Moors brought most of the Iberian Peninsula under Islamic control. In 719, they crossed the Pyrenees and took control of Septimania, the last province of the Visigothic kingdom. In 721, the Moors tried to conquer Aquitaine from their stronghold of Narbonne, but suffered a major defeat at the Battle of Toulouse.
At no point did the invading Islamic armies exceed 60,000 men.
The invading Moors gave the Arabic name Al-ʾAndalūs (الإندلس) to the region under their control, maybe to mean “Land of the Vandals“. The Islamic rule lasted 300 years in much of the Iberian Peninsula and 781 years in Granada.
From their stronghold of Narbonne, the Moors launched raids into the Duchy of Aquitaine, a fiefdom in western, central and southern areas of present-day France to the south of the Loire River.
After establishing a local Emirate, Caliph Al-Walid I, ruler of the Umayyad caliphate, recalled many of the successful Muslim commanders to Damascus including Tariq ibn Ziyad, the first governor of the newly conquered province of Al-Andalus. Musa bin Nusair, his former superior replaced him.
Governor Musa’s son, Abd al-Aziz ibn Musa, married Egilona, Roderic’s widow. He established his regional government in Seville. Under the influence of his wife, Egilona, he wanted to convert to Christianity. He was then accused of planning a secessionist rebellion, and Caliph Al-Walid I ordered his assassination.
By the year 1100, local Iberian converts to Islam, the so-called Muladi formed the majority of the Iberian population. The term ‘Moor’ was the generic term used to refer to the Islamists that composed the initial Arabs and Berbers and the converted Muladi. The Iberian Peninsula transformed from a Romance-speaking Christian land into an Arabic-speaking Muslim land. However, pockets of Arabic and Romance-speaking Christians called Mozarabs and a large minority of Arabic-speaking Jews survived throughout Al-ʾAndalūs.
In the chronicles and documents of the High Middle Ages the Christians used the terms Spania, España or Espanha derived from Hispania in reference to Muslim controlled areas. King Alfonso I of Aragon (1104–1134) says in his documents when in 1126 he made an expedition to Málaga he “went to the lands of España.“
During the Middle Ages, the Iberian peninsula housed many small states, including Castile, Aragon, Navarre, León and Portugal.
Towards the end of the 12th century, the whole Muslim and Christian Iberian Peninsula became known as “Spain” (España, Espanya or Espanha). The term “the Five Kingdoms of Spain” referred to the Mussulman Kingdom of Granada and the Christian kingdoms of Aragon, Castile, Portugal and Navarre.
The Muslim caliphs competed with each other in the patronage of the arts. From the 8th to the 15th century, the Iberian Peninsula incorporated into the Islamic world became a center of culture and learning, especially during the Caliphate of Cordoba. It reached its height under the rule of Caliph Abd ar-Rahman III.
A hundred years ago, on July 7, 1915, at the height of the anti-Moor riots, the firing squad of the 28th Battalion of the British Punjab Regiment, executed 27-year-old Duenuge Edward Henry Pedris at the Welikade Prison. The young man, a Captain of the Colombo Town Guard (CTG) was a prominent socialite and scion of one of the richest families in colonial British Ceylon (now Sri Lanka).
On May 28, 1915, a petty incident in the town of Gampola in Ceylon, triggered a spate of communal riots between the Sinhalese and Muslims. It is now known as the ‘anti-Moor riots’ or ‘the 1915 riots’. Like wildfire, the riots swept through several districts of the Central, Western and Southern Provinces.
The Muslims in Kandy Town decided not to allow any perahera (procession) of the Buddhists beating the traditional drums, flutes and using any other musical organs to disturb worship at their mosque. But, on the following full Moon Poya Day of Vesak, the Buddhists held their usual perahera, following the usual route. When the perahera was passing the Mosque, a group of irresponsible Muslims jeered and threw stones at the passing pageant. There was a pandemonium. The Buddhists retaliated resulting in a free-for-all leading to a conflagration.
The riots spread to Matale, Kegalle and even to Colombo. The Sinhala people harassed the Muslims throughout the country, leading to many deaths and loss of property. The Muslims sustained heavy losses.
Sir Robert Chalmers, the 21st British Governor of Ceylon, feared he might lose control of the colony. He mistook the riots as a Sinhalese-Buddhist movement to oust the British from Ceylon, through mass violence. So, the British Colonial establishment waged war on the Sinhalese-Buddhists.
The British used untrained volunteers recruited from commercial establishments, shops, factories, and plantations, to suppress the riots.
The soldiers of the 28th Battalion of the Punjab Regiment brought from India to help quell the riots, along with the volunteers unleashed a reign of terror in villages occupied by Sinhala Buddhists. They shot hundreds of civilians on sight and hauled up hundreds of innocent people before the military courts.
According to the available British records, 86 mosques and 17 Christian churches were burnt or damaged, around five boutiques and shops looted, 35 Muslims killed, 198 injured and four women raped. But unsubstantiated claims say thousands of Sinhalese died of bullet wounds.
Captain Duenuge Edward Henry Pedris
Our protagonist, the young Duenuge Edward Henry Pedris at first attended Royal College Colombo. Later, he joined St. Thomas’ College. He excelled in sports and cricket. He was a member of the school’s first eleven cricket team. After some time, he returned to Royal College where he again played cricket and took part in sports activities.
After he finished school, Henry Pedris was much interested in horse riding. He excelled as a horseman and had a wide knowledge about horses. A Russian Prince gave the Pedris family a horse named “Rally”. Henry rode the horse with the composure of a prince which made the minions of the British rulers envious of him.
Once, at a cinema hall, a British official walked in and demanded his seat. Henry refused and said that he too had paid the same fare and would enjoy the film from that seat.
When World War I broke out, the British mobilized the Ceylon Defence Force and raised the Colombo Town Guard (CTG), a regiment of volunteers to defend Colombo if attacked.
His father, Duenuge Disan Pedris, had great hopes for his son’s future. He wanted his only son to take over his business enterprises and become a leader in the business sector. But Henry Pedris opted to join the Colombo Town Guard as a private. He was the first Sinhalese to enlist to the new regiment. His excellence in marksmanship and horsemanship made him a commissioned officer in the administrative (mounted) section. Within a year, he was promoted to the rank of Captain. Though Henry Pedris was by no means anti-British, he was much envied by the British because of this promotion and his immense wealth.
During the ‘anti-Moor riots’, Captain Henry Pedris was responsible for the defense of the city. He was successful in disbanding several rioting groups after peaceful discussions.
The shooting incidence in Pettah
On June 1, 1915, when Henry Pedris was at his shop on Main Street, Pettah, a mob of Moors advanced towards his shop. Pedris came out with a gun and fired six shots into the crowd. One of the bullets hit police constable Seneviratne in the head.
Many British and jealous Sinhalese henchmen led by Sir Solomon Dias Bandaranaike, the Maha Mudaliyar (chief native interpreter and adviser to the Governor), wished Henry Pedris and his rich family ill. They brought charges against him. They accused Henry Pedris of inciting people to march to Colombo from suburban Peliyagoda. He was also charged with shooting at the Moorish mob and attempted murder of constable Seneviratne, even though the constable survived.
The British officers and Punjabi soldiers raided the Pedris’ residence on Turret Road. They then broke the doors and almirahs and rifled the whole house, searching for any incriminating documents. They arrested Henry Pedris and incarcerated him in the Welikada Jail.
On June 2, 1915, Martial law came into effect throughout the country. Due to the rigor of the enforced martial law, normalcy returned within ten days. However, the Martial law was in force until August 30, 1915.
On July 1, 1915, a military court tried Henry Pedris. Sir Hector Van Culenburg, the elected Legislative Council member pleaded for Henry Pedris. Many prominent citizens and educationists, both British and Ceylonese alike, including Sir Ponnambalam Ramanathan appealed against the judgment. An appeal was also made to King George V.
Governor Sir Robert Chalmers and the Inspector General of Police, Herbert Layard Dowbiggin, were adamant that Henry Pedris should die. They wanted to make the swift execution of Captain Henry Pedris a lesson for the ringleaders of the anti-British movement.
The three presiding military judges declared Henry Pedris guilty and branded him a traitor.
The Ceylon Observer of July 5, 1915, records the death sentence passed on Henry Pedris. He was charged with “treason, shop-breaking, attempted murder and wounding with intent to murder.“
The military court sentenced him to death by firing squad and set July 7, 1915, as the date of execution, without any form of appeal.
The British rulers imprisoned more 86 prominent Sinhalese leaders, members of an emerging Ceylonese élite for ‘waging war against the King‘ and abetting the riots against ‘His Majesty’s Moorish subjects.‘ Among the arrested were D. S. Senanayake, D. R. Wijewardena, F. R. Senanayake, Edwin Wijeyeratne, D. B.Jayatilaka, Dr. Cassius Pereira, Dr. W. A. de Silva, E. T. De Silva, F. R. Dias Bandaranaike, Dr. C. A. Hewavitharana, H. Amarasuriya, A. H. Molamure, A. E. Goonesinghe and several others.
Execution of Captain Henry Pedris
At 7.30 a.m., on the day of the execution, Additional District Judge Arthur Charles Allnut, a graduate of the Oxford University and a member of the Ceylon Civil Service, ordered that the 86 Sinhala-Buddhist notables to line up in the veranda outside L-Hall in Welikade Prison, and watch Henry Pedris walk to his death.
Captain Henry Pedris dressed in his Town Guard uniform, but stripped of his rank, marched with his head held high and chest forward. At the site of the execution, they strapped him to a chair.
Before his execution, Henry Pedris requested that he be shot by a Punjabi firing squad, and not a British squad, as the Punjabi soldiers were Non-Christian and Asians. Allnut acceded to his request. He ordered the soldiers of the 28th Battalion of the Punjab Regiment brought from India, to carry out the sentence. Captain Duenuge Edward Henry Pedris rejected the blindfold offered to him. He faced the Punjabis without any fear.
After the execution, F. R. Senanayake on seeing the limp body of Henry Pedris slumped in the chair to which he was strapped, vowed that he would initiate a concerted struggle to free the country from British colonial rule.
The prison authorities then took the blood-soaked chair on which Captain Hendry Pedris sat when shot to the prison cells to warn the incarcerated Sinhalese leaders, including D. S. Senanayake, the future first Prime Minister of Sri Lanka, that they could be next.
Burial of Captain Henry Pedris
The British refused to hand over the body of Henry Pedris to his grieving parents who wanted to accord their dead son a Buddhist burial with attendant religious rites.
Before burying the body of Henry Pedris, the British rulers declared Martial law for the first time in the whole island.
They transported the body of Henry Pedris to the Kanatte cemetery in great secrecy at midnight in the midst of martial law. The British had come to know that his father Duenuge Disan Pedris had owned several family burial plots at the General Cemetery at Kanatte in Borella. They chose one of these plots for the burial. It was the only burial not recorded in the General Cemetery registers or any other official register, since 1910. For the first time, the British rulers declared Martial law in the whole island.
Duenuge Disan Pedris had not only lost his only son, but he also lost two of his sons-in-law who were also incarcerated in the Welikada Prison. Though disheartened, he was silent as he did not want any more of his family members imprisoned by the British.
Most Ceylonese viewed the execution of 27-year-old Duenuge Edward Henry Pedris as unjust. The Sri Lankan patriotic leaders took the cue from his death and projected him as a martyr. His death motivated the pioneering patriotic leaders of the liberation movements organize themselves and strive for a concerted campaign to liberate the country from the harsh British rule.
The execution of Henry Pedris and the many unjustifiable and arbitrary brutal acts committed by the British during the 1915 riots hastened the formation of the Ceylon National Congress on December 11, 1919 by members of the Ceylon National Association (founded in 1888) and the Ceylon Reform League (founded in 1917).
The incidents that happened over the last twelve days in Jaffna have been given ethnic and political hues by the media in Sri Lanka.
Pungudutivu (Tamil: புங்குடுதீவு) is an islet composed of a few villages, west of the Jaffna Peninsula in Sri Lanka. The Dutch colonial rulers named the islet as “Middleburg” during their occupation of Ceylon.
In 1990, when Pungudutivu came under the control of the LTTE, the rich and the educated inhabitants left the islet for safety and greener pastures. Some shifted to Colombo while others left Sri Lanka.
After the Government forces recaptured Pungudutivu from the LTTE, about one third of its former inhabitants returned to the islet. Many found their abodes in a dilapidated state. As of now, this islet is a paradise for smugglers of Sri Lanka and South India. Many of them indulge in the lucrative trafficking of heroin.
On May 13, 2015, Sivayoganathan Vidhya, a 17-year-old Advance Level student of Pungudutivu Maha Vidyalayam did not return home after school. The worried family members contacted her school and her friends. They learned that Vidhya had not attended school that day.
The family members went to the police station to lodge a complaint. The police told the family to search for the girl on their own. A policeman in a nonchalant manner blurted out a pithy stock and irresponsible rejoinder, “Don’t worry. She must have eloped with her lover. She will return in a few days.“
The following morning, Vidhya’s brother went out searching for her. He followed the route she takes from school to her home. He found one of his sister’s slippers. From there, he followed the trail to a remote jungle area and found the mutilated corpse of his sister. It was a gruesome sight – her hands tied above her head with her school tie, her legs spread apart and tied to two trees, her mouth gagged with a piece of cloth.
Vidhya’s brother shouted and soon some residents gathered at the scene. Police arrived and sent the teenage girl’s corpse for postmortem examination.
According to the police reports, sometime ago, S. Saraswathi, the mother of the rape victim had witnessed a robbery committed in a doctor’s house by three brothers. After that, she had appeared at the courts and testified against them. Suspecting that they might have committed the sordid crime to avenge her, the police arrested the three brothers as suspects.
Based on the statements of the three brothers, the police arrested five others on the following day. One of them worked in the Pradeshiya Sabha office in the area and the other four employed in Colombo.
On the day of the incident, the five suspects had arrived in Pungudutivu from Colombo. After the gang rape and murder of Vidhya, they left for Colombo. They came again to Pungudutivu and attended Vidhya’s funeral. After the funeral, before they could return to Colombo the police arrested them.
The nine apprehended suspects revealed that a person named Mahalingam Sivakumar alias Kumar was the leader of their gang that raped, tortured and murdered the teenager. Sivakumar, a resident of Pungudutivu, a heroin baron and one who engages in other illegal activities is a Swiss national of Sri Lankan Tamil origin. He had recently returned to Sri Lanka from Switzerland.
That night, residents of Pungudutivu seized Mahalingam Sivakumar and tied him to a pillar. After venting their rage by humiliating him, they handed him over to the police. Hitherto, the police had not received any complaints against Mahalingam Sivakumar.
The deputy minister of women’s affairs for the area intervened for the release of Mahalingam Sivakumar.
According to the media, Dr. V.T. Tamilmaran, the Dean of the faculty of law at the Colombo University, is a relative of Mahalingam Sivakumar. Tamilmaran is one of those among the educated who left Pungudutivu earlier. Now, he aspires to contest the Pungudutivu electorate at the next election.
The website lankanews.com reports that that according to information seeping from within the police itself, and according to stories doing the rounds across the whole of the north, Dr. Tamilmaran approached his friend, the senior DIG Lalith Jayasinghe in charge of the North. He told the DIG that Mahalingam had returned only recently to Sri Lanka from Switzerland. He stressed that Mahalingam Sivakumar was innocent. Some sources say that the senior DIG Lalith Jayasinghe had reportedly taken a bribe of four million rupees to release Mahalingam Sivakumar, the prime suspect.
Some media sources say that Mahalingam Sivakumar, the prime suspect was set free by the police.
Some other media sources say that on the instructions of the senior DIG Lalith Jayasinghe, arrangements were made for Sivakumar to escape while taking him to the hospital for treatment for the wounds he had incurred when the residents of Pungudutivu seized and humiliated him. Sivakumar then fled to Colombo.
The people of the North were shocked, provoked, furious and enraged over the escape of the prime suspect even after the residents of Pungudtivu helped the police by apprehending and entrusting him to their custody.
Mahalingam Sivakumar rented a room in a lodge in Wellawatte, Colombo. The lodge owner noticing the bruises on Sivakumar’s body informed the Wellawatte police. So, on May 19, 2015, the police arrested Sivakumar the second time inadvertently and not through efforts initiated by them. If the lodge owner had not informed the police, the rapist-murderer would have escaped from Sri Lanka.
Some media reported that on May 19, 2015, the residents who were in an explosive and justifiable rage, held Dr. Tamilmaran, his London-based daughter who is in Sri Lanka on a holiday, and a few others as captives. They demanded that the police should apprehend the criminal Mahalingam Sivakumar immediately. About five and half hours later, the police informed the people that Sivakumar was in the custody of the Wellewatte police. Though the people did not trust the information, they nevertheless released Dr. Tamilmaran and others.
If we look at the other side of the story, Dr. V.T. Tamilmaran, told Ceylon Today that Pungudutivu being his hometown, he had gone there to assess the situation over the brutal killing of Vidhya. He said:
“I am very much aware about the misconduct of one of the 10 suspects who returned from Switzerland. The suspect M. Kumar visited Pungudutivu on and off, and whenever he arrived there he created big problems to the people in the area. In fact I sought Police assistance in arresting the suspect. However, the guy had managed to escape while he was in the Police custody.”
Dr. Tamilmaran also added that when he attended a meeting on Tuesday, May 19, 2015, over the incident in Pungudutivu there were some men who were under the influence of liquor shouting in abusive language against him. He said that certain political elements were behind tarnishing his image following the recent speculation of his entry into politics. He also said that he was much disturbed over the incident in his village Pungudutivu , which had produced several eminent personalities in the field of education, and many leading businessmen in the country hailed from his village.
The news of the sordid crime spread among the people of the north like wildfire.
Students, teachers and staff of the nine schools in Poonguditheevu, the staff of the Department of Education, and the general public from all walks of life gathered on the grounds of the Maha Vidyalaya. There they staged a protest against the rape and killing of the 17-year-old student.
On May 21, 2015, the business community in the North staged a hartal to protest against the alleged rape and killing of the teenager. All shops in the North remained closed and people stayed away from their workplaces.
Protesters gathered in the vicinity of the Magistrate Court and the Police Station in Jaffna.
Out of anger and hate, people protested. Fearing the Police would let the suspects off the hook, the violent mob attempted to harm the eight arrested suspects while the police escorted them. The mob also attacked the police personnel who tried to save suspects from being assaulted.
When the protesters found that the main suspect Mahalingam Sivakumar was not brought to the court, the mob turned restive and pelted the court premises with stones.
The police responded by firing tear gas shells to disperse Jaffna mob. Around 130 suspects were remanded on charges of unlawful assembly and stoning the Jaffna Courts Complex.
On May 22, 2015, the Jaffna court issued an order banning all demonstrations in Jaffna. The order was issued to Janatha Balaya Organisation, Jaffna Women’s organization and Northern Provincial Councillor Anandi Shashidharan.
The media as usual focussed on the public protests rather than focussing on the reason behind it, namely rape.
There are suggestions that Mahalingam Sivakumar, the main suspect in the rape cum murder case, is well-connected as can be seen in the following photographs that I came across on Naangal Yaalpanam/Facebook.
The above photo circulated in the media of Mahalingam Sivakumar, posing with former Sri Lankan President Mahinda Rajapakse is morphed for political gains. In the original photograph, it was ‘Swiss Ranjan’ an opponent of the LTTE, now residing in Switzerland.
There is always a blessing that springs out of any adversity. Sri Lankans are now reacting to this incident not as Tamils, Sinhalese, Muslims, Burghers, or Malays, but as one people of a country unified in its disgust and horror on learning about the raping of the 17-year-old Tamil maiden.
On Friday, May 22, 2015, Wijedasa Rajapakshe, incumbent Minister of Justice shamed a racist media person in public by retorting:
“… we’re not Tamil, Muslim or Sinhala, but simply human.”
I am not sure which one of the religions or cultures gave birth to superstitions. I ardently disbelieve any sort of superstition.
The most recent one I heard and objected upon :
Do not go to the loo when temple bells are ringing
So I asked, what if someone is already in the loo, does he/she have to hold it? Or come out running cuz the bells are ringing?
And what if someone is ill, say has loose motions or weak bladder, what does that person do?
And what about kids, obviously they cannot control the pressure for 15 minutes of aarti time.
And infants? They don’t even know what is God and aarti and excretion and bladder. They are exempted of this rule of not-going-to-loo-when-temple-bells-ring?
That’s not it. I was told another one:
Do not sleep during aarti time
So does that mean specifically evening or morning aarti time too?
But what about the person who is already asleep? Is he supposed to wake up in respect of some everyday prayers being offered to one of our million Gods?
Oh and what about people who work in shifts, who have to work in night time and sleep during the day? God gets upset with them? Oh is that why they’re suffering in night shifts and have to work while the entire world sleeps. And here I thought it was their own career decision to work in such factories and plants and companies.
Oh, and don’t get me started on kids and babies and infants and old and sick people or hospitalized people or people under medication or coma.
Really, not sleeping when temple bells ringing so important? My my.
But by far, the most ridiculous superstition:
Do not to wash hair on Thursdays
Do not to cut nails on Saturdays.
And I question – exactly WHY?
Do we have a scientific explanation as to why I should think about a super-power being angry over my personal hygiene? C’mon think about the people who bite and chew their nails everyday. They must be upsetting God. And priests who take a dip in rivers or lakes every morning, thus wetting themselves completely (including hair), must be not THAT faithful to the Almighty. Otherwise why would they do such a thing.
Attention people. This is the 21st century. Agreed its good to keep faith in a certain super-power, to have belief in karma and doing the right thing. But doing things based on superstitions and hearsay things is foolishness.
Trust me, if you cross a road after a black cat crosses your way – you will not meet with an accident as long as you keep your eyes on the road.