Who are We? Who Decides and How to Examine Marginalising trends and Practices?

By Dr. Siri Gamage

(March 08,Armidale, Australia, Sri Lanka Guardian) I have been reading the articles by several authors who have posed this topic for further reflection in the context of Sri Lanka's evolving identity. The subject of individual, group, national and diasporic identities is a fascinating subject that has drawn my attention over the years, particularly in terms of Sri Lankan migrants and their children living in Australia. I also teach subjects about immigrants and society, intercultural experiences, social justice and education etc. at University level in Australia, and during my teachings we examine the question of identity in terms of Australian identity and migrant identities. This is not an easy subject to handle but we have to begin with some fundamentals. A step-wise treatment of the subject in a systematic manner is necessary to grasp the contours of national identity-desired and current- or any other form of it at individual, group or indeed diasporic levels.

If we take national identity for example, there are various theories and arguments, critical assessments in the relevant literature on this subject. But that is not the focus here in this debate pertaining to Sri Lanka as reported in your columns. The issue is who are Sri Lankans? Flowing from this are related issues; how unique is Sri Lanka as a place? What are the nature, values, qualities, attitudes and practices of Sri Lankan people? What are the strengths and weaknesses of the institutions and procedures put in place to achieve a sustaining, fair and just society? How comparable are we with other nations and peoples in terms of the above and many other dimensions of modern nations that have seen progress -economic and otherwise- in recent decades from our own regional backyard? These are fundamental issues and questions that need to be examined from a local, regional and even a diasporic sense if we are to address the question - WHO ARE WE?

For a start, if we pose the question of who are Sri Lankans, one can examine this issue purely from a local-national point of view without giving much regard to the external dimensions. Some nationalist and ethnic discourses often tend to follow this line of enquiry and ideological propagation. For example, we all know that there is a strong Sinhala-Buddhist discourse about who are we? Likewise among the Tamil population and their intellectuals (including teachers, poets, novelists, religious figures etc) there is a parallel discourse. Among other ethnic populations cohabiting within our national boundaries, there are similar discourses about who are they? Even several Burgher writers have compiled interesting books and articles on this question. When we read these compilations and discourses on ethnic identity, we can see profiles of people's histories, what is important to them as a community or a grouping, how they have developed distinct cultures and identities, their achievements and so on. Given this context, what is important to the question posed is, what binds us together as Sri Lankans 'within' and 'outside' of the country? Are there sufficient national values, qualities, practices, institutions and procedures to aid this? Or are the existing values, qualities, attitudes, practices, and institutions direct us towards our own ethnic identities rather than a national identity that can encompass all of us as individuals and groups with unique ethnic sub-identities? This is a huge topic needing substantial research, reflection, and deliberations as well as educational investments by way of developing necessary curricula and teaching profiles at all levels of educational fields. Yet we can make a small start through dialogue like this.

It is well known from what has been happening around the world -East and West - that the groups holding power -whether they are subject to liberal democracies or not- determine a nation's identity, as well as the symbols and practices that give expression to this. Very often those holding power can come from a range of ethnic or sub-identity groups yet when one looks at the way national identities are formed and given expression to, it is not difficult to find why some groups/communities within a nation feel that they as peoples and their identities are excluded -not only from the national identity but also from the national identity discourses nd practices. For example, while I was visiting a European country recently a Tamil speaker in a seminar explained that the Sri Lankan Tamils in that country do not feel visiting Sri Lankan Embassy because all the pictures and symbols displayed within the Embassy premises are of the Sinhalese. He claimed there is nothing for Tamils to feel belonged or comfortable in this kind of (intimidating) setting. Whatever the truth of this mater, that is how he and his people in the country felt. In some situations, not only those holding power in a country 'determine' who we are but also exclude Others when they exercise this power in various ways. Thus one has to look at these ways and means through which some peoples, their identities and symbols are 'included or 'excluded' in day to day living and transactions.

I believe the 'place' has a significant impact on defining and determining who we are? Quite aprat from the cultural and political boundaries/differences we have constructed, our land, seas, rivers, flora and fauna, vegetables and fruits, products, climate, regional differences, all contribute to our 'life styles'. Even the visitors to our country comment on these aspects. Thus apart from the historical, nation-defining institutions, processes and practices, we ought to examine how these place-specific aspects define who the Sri Lankans are? Dimensions of life style such as food is greatly influenced by these aspects. For example, when I was growing up in the Southern part, people applied coconut oil to their hair after bathing. I understand that this practice is diminishing now? During my recent European visit, an Indian student asked me whether I have coconut oil to apply to his hair. I was fascinated by this request as it reminded me that still there are people who apply coconut oil to their hair. This habit is despised among Sri Lankan migrants in countries like Australia, as it is considered as not the 'done thing', and of course there are other products including various kinds of gel and oils available in super markets to satisfy the personal care needs of the people. So, the sub-question here is -do we have a unique lifestyle conditioned by the Place -Sri Lanka? If so, is it a life style that separates us from each other or are there aspects of this that bind us together? If the latter is in short supply, then how can we identify and promote such aspects without being subjected to the domineering (or hegemonic) practices of the privileged power group?

In short, when examining the subject - it is very important to examine and identify empowering/privileging processes of identity (who are we?) and disempowering processes & practices, and then how to minimise or eliminate the disempowering practices, processes, and institutions etc.? As you can see, this exercise of defining and determining who are we (identity) involves the concept and ideology of 'power'. Thus it is no surprise that in discussions of this nature, one finds deep examinations of the subject in relation to 'who holds power' and 'what do they do to promote one kind of identity over another within and outside a given national boundary'? Otherwise, the discussions and deliberations can remain at symbolic and superficial levels only.

Sri Lanka includes people with different cultural and ethnic identities. Marginalisation and exclusion of sub-identities occur not only on ethnic-cultural basis but also on other grounds such as class differences, gender differences, regional differences, and today even political differences. Consequently, the idea of 'difference' is an important consideration in the treatment of the subject in academic and intellectual deliberations. On the other hand, there are 'commonalities' among various ethnic communities and other levels of society defined by class, gender, region etc, If those holding power attempt to privilege one cultural (ethnic) identity over another, or one class identity over another, or one gender or regional identity, it can lead to the marginalisation and even exclusion of other identities. Frustrations emanating from such exercises can deny the whole country the 'creativity' of those whose identities are marginalised and/or excluded. One may now argue that there is no marginalisation of ethnic identities in Sri Lanka! On questions of this nature, apart from 'politically correct' expressions of rhetoric, serious research is required before one can ascertain whether this is the case or not? Another question is that even among the Sinhalese community, there are many who feel that their identities are marginalised and excluded from the national identity (see my chapter in a Book published by the National Institute of Social Development by Donald Chandrarathne).

I can go on like this on this subject but I believe I have provided enough today to continue this important dialogue. In the Ceylon room of Peradeniya University, there is a long paper that I wrote on this subject some years ago from the point of view of Sri Lankans living in Australia (It was a draft paper sent to a conference held at Peradeniya University). Another paper I wrote on the subject from an Australian perspective about Sri lankans and their identity incorporation to Anglo-Australian identity is available in a book published by the International Cultural Research Network (ICRN) in 2002.