@mrpaluvets

There are some names history celebrates, and there are some names history deliberately buries. In Sri Lanka’s political memory, Alfred Duraiyappa is constantly presented as a “victim of Tiger violence,” a Sinhala State friendly Tamil politician whose assassination in 1975 is repeatedly weaponised by Colombo as a murder of a Tamil moderate. But the story that the Sri Lankan state, its media, and its textbooks refuse to tell is that Duraiyappa’s hands were stained with Tamil blood long before anyone fired a gun at him. One of those stains belongs to a child. His name was Kesavarajan. He was a 15 year old boy from Sulipuram, a Victoria College student. A teenager with books, not weapons. A boy who loved his mother tongue, who like thousands of Tamils, was swept up in the excitement surrounding the International Tamil Research Conference of 1974. This conference was not merely an academic gathering; it was a celebration of identity. Jaffna was decorated street to street. Tamil scholars fro...

Caste is the oldest and most enduring form of human oppression in South Asia, an evil stitched deep into the social fabric of the subcontinent. The Arya Sanatana Varnasrama Dharma engineered a rigid hierarchy to preserve Brahminical dominance, enforcing untouchability, slavery, exclusion, and social stratification through religious, economic, and cultural structures. For the Tamil Nation, dismantling this system has been a central political and moral mission. From the Sangam era to the modern day, Tamils have resisted casteism in all its forms, tying the struggle for social equality to the broader fight for self-respect, dignity, and national liberation. This blog series traces that history how caste abolition, social reform, and Tamil liberation became inseparable, especially in Eelam. It will examine the thinkers, movements, and political forces that challenged caste oppression and reshaped Tamil society. In this part we look at a decisive but often overlooked moment in the social ju...

ட்விட்டர் தளத்தில் ஒரு சங்கீ (சரவணன்)இந்த பதிவை போட்டிருந்தார்  👇 // ரெண்டு நாளா பொழுது போகலை... அதனால கடவுள் மறுப்பு இயக்கத்தில் தீவிரமாய் இருக்கிற என் நண்பர் ஒருத்தருக்கு போன் போட்டு பேசினேன்... 'டேய்...!  சடங்கு, சாஸ்திரம், சம்பிரதாயம்லாம் மூடநம்பிக்கைன்னு நிரூபிக்கிறதுக்கு...  ஒரு அருமையான சந்தர்ப்பம் வந்திருக்கு....  பயன்படுத்திக்கிறியா..?' நண்பர் ஆர்வமானார்.  'கண்டிப்பா பயன்படுத்திக்கிறேன்டா...  அதுமட்டுமில்ல...  அந்த சம்பவத்தை படம் பிடிச்சு youtube ல போட்டு...  உலகம் பூராவும் இந்து மதத்தையும் அதோட வழிமுறைகளையும் நாறடிச்சுடுறேன்...  நான் என்ன செய்யணும் சொல்லு' நான் சொன்னேன், 'இன்னைக்கு விஜயதசமி...  வித்தியாரம்ப நாள்...  இந்த சங்கிப் பயலுக அவனுங்களோட பிள்ளைகளையும் பேரப்பிள்ளைகளையும் கோவிலுக்கு கூட்டிட்டு போய்... அந்தக் கோவில்ல இருக்கிற கல்லு சிலைக்கு முன்னாடி உட்கார்ந்து... ஒரு தட்டில் நெல் மணியை பரப்பி குழந்தை கையை பிடிச்சு...  அதுல ஆனா ஆவன்னா எழுத்து எழுதி கல்வியை தொடங்கி வைப்பானுங்க. இதுல குரு தட்சணைன்னு...  அங்க ...

You know, I always find it funny when people go on about Lakshman Kadirgamar like he was some great statesman, or diplomat, or one of these fancy people in Suits, that our people like to worship as “Sirs”.   The Sinhalese elite, especially the Colombo 7 types,(i only remember the old Colombo, so i dont know if Colombo 7 is still the old posh place i knew, so bear with me.) who sip tea, wine, coffee, and talk politics in their clubs, cafes, old heritage buildings, etc etc, (you know those buggers!) You know they just love him.  Kadirgamar is like their token Tamil! He is Sinhala people’s Muthiah Muralitharan of politics. You know them! The Muttiah Muralitharans, the lot that doesn't care about the Tamils, the lot that will spin and chuck everything in favour of the Sri lankan government and smile for the pictures advertising their race and ethnicity in order to assist in the whitewashing of the Sinhala State's crime.  But do the Tamils also feel the same? ...

Nestled in the Ampara District of Sri Lanka, Veeramunai is a Tamil-majority village that forms part of the Eastern Province of Sri Lanka. The Eastern Province is an integral region of the Tamil homeland. For generations, this land has held deep cultural and strategic significance for Tamils. That said, the East is also a very diverse place and home to a large percentage of Tamil speaking Muslims who choose to identify themselves as a distinct group of people who consciously avoid the Tamil political and cultural identity. Successive Sinhala governments deliberately stirred tensions between Tamils and Muslims, weakening both communities and used the “Muslim factor” as a convenient pretext to sever the bond between the North and East. In this process, much of the Muslim leadership fell in line with the state’s agenda. This blog is part two of our series on Sri Lanka's Muslim Home Guard. To read Part 1 click here👇 MHG01-Kattankudy's War on Tamils https://www.mrpaluvets.com/2025/0...

Kattankudy is a name you’ve probably come across often when reading about the Tamil struggle in Sri Lanka or the Sri Lankan civil war. This predominantly Muslim town in the Eastern province of Sri Lanka has long been a hotspot of communal violence and ethnic tensions. The Kattankudy mosque massacre of 1990 is remembered as one of the most tragic and shocking events of the conflict. Yet, despite its severity, this massacre remains poorly investigated and has too often been used to unfairly frame the Tamil struggle in a negative light. While the Liberation Tigers of Tamil Eelam (LTTE) were widely blamed, they have consistently denied any involvement. What many fail to mention is that this massacre happened just a kilometer away from a Sri Lankan military camp, in an area firmly controlled by the then Sri Lankan state. It is difficult to imagine such an operation taking place without the knowledge or at least tacit consent of the Sri Lankan military. Another crucial aspect often overlooke...

Anyone who is interested in Ceylon's history would have heard about Ponnambalam Ramanathan. Ponnambalam Ramanathan was a prominent Tamil lawyer, statesman, and religious thinker who played a key role in colonial Ceylon’s legal and political spheres. Everyone knows the name Ponnambalam Ramanathan. But knowing the name and knowing the person are two different things. He’s often projected as a "Tamil leader" especially by those who think anyone with a Tamil name and a Jaffna address automatically qualifies as a representative of the Tamils. But to say the truth, when you closely examine his politics and political action, you will eventually realise that Ramanathan’s politics had nothing to do with Tamil nationalism, Eelam, or even Jaffna for that matter. His political identity is made up of colonial loyalty, Saiva orthodoxy, and Vellala supremacy.  Tamilness? Cannot be found anywhere in this equation.   I am not making this point, or stressing on this statement o...