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| Jaffna people on feet |
by Gaja Lakshmi Paramasivam
(June 16, Melbourne, Sri Lanka Guardian) I write in response to the article 'The Fussy Labour in Jaffna' by Point Pedro Institute of Development & Freidrich Ebert Foundation. The article was shared with me by Professor Arunachalam Sathananthan of Monash University, who continues to invest actively in Northern Sri Lanka.
The article in essence highlights the difficulties encountered in Development and Recovery of the work culture of Northern Sri Lanka.
The authors say for example ‘When a private light engineering firm in Jaffna called for applications to fill a few vacancies no applications were received. On the other hand, according to the District Secretary Ms. Imelda Sukumar, when the local agriculture department called for applications to fill one hundred (100) vacancies it received nearly eleven thousand (11,000) applications. This is the paradox of the labour market in Jaffna and the North. The aversion to seek employment in the private sector is not only a malaise in Jaffna, but a nationwide malaise. A survey of youths undertaken by a team comprising Prof Siri Hettige, et al, in 2009 revealed that about seventy percent (70%) of youths throughout the country (including the North East) was seeking employment in the public sector. ‘
Through my own recent experience, I identify with the above experience of the light engineering firm in Jaffna. Mr. Dushan Perera – an Australian of Sri Lankan origin, arranged for Jaffna youth to be trained in their establishment - Iceman Technologies. They offered Rs. 6,000 p.m. as allowance, with full board and lodging and continuing job opportunity to work with them after completion of apprenticeship. On the basis of my own ‘knowledge’ including through media – local bush and international net - I expected a surge of applicants from our own village – Thunaivi-Sangarathai. This did not happen. Eventually, we selected from outside. Majority of the group selected were at best – GCE (Ordinary Level) qualified. The others were graduates (Diploma) of a well reputed college. The former came late for their interviews and ultimately late to catch the coach to Colombo. Eventually they got off the coach due to one of them feeling home-sick. The latter came with me and I took them personally to settle them down and Dushan himself personally took care of the facilities needed by them. They were even sent to Palali from where they reported to me that they were happy. But once they returned to Colombo – they complained that they were unhappy due to language problems. Even whilst I was in the process of arranging someone to help them with the language (in addition to the help they already had through the company itself) – they just left – without informing anyone. On hearing from Dushan – I contacted them and they told me coolly – ‘We are back at home. We do not think we can learn much there. We find no fault with you! or the organization!’
My response was ‘What authority do you have, to even think of judging me? You have ignored my advice to respect the people you needed to learn from. Instead you have had ideas of using them for your own purposes. You failed to give back the way you could, to balance what you received from the company and myself’.
I knew intuitively that they were confirming the pattern I observed at Thunaivi-Sangarathai. In essence it is welfare-mentality. The thinking that they are owed a living. Some seek certificates rather than the experience itself. Others are not motivated even by certificates. To my mind, these are the natural outcomes of ‘showing’ Democracy and abandoning the hierarchical system through which elders are respected and share in their wisdom derived by young ones. To a lesser degree, I have observed this in Australia – especially in Public Service.
I identify with the statement by the authors that - ‘The obsession with public sector employment is one of the primary reasons for higher levels of unemployment in the district of Jaffna compared to the country as a whole’
The culture of Jaffna Tamils of our times was the same – they said that even if one were minding chucks one must do it in Public Service. Back then we had appropriate structures and due processes in Public Administration. Even though many did not believe in being actively productive – the Jaffna Tamil followed Due Processes and paid respect to their seniors. The basis of this was the Caste system, based on type of work – traditionally done by families. Those of higher castes expected respect from lower castes and the higher caste folks paid respect to their seniors at workplace. The caste system was very much a part of Thesawalamai at that time. To the extent it was confirmed by the work the respective persons did – Caste system and workplace hierarchy led to the same values. It’s the expectation of Equal status in a work environment, that is damaging in societies where folks continue to follow in the footsteps of their parents. Principles of Equal Opportunity should not be indiscriminately applied in such environments driven by customary laws.
The article says in this regard ‘Caste was identified as an institutional barrier for labour mobility among different occupations in the Jaffna peninsula. The caste system is based on the jobs certain groups of people do. …..the jobs associated with Cinnamon trees (cinnamon cultivation, peeling, etc.) in the district of Galle are reserved for people from a particular caste. The occupational possessiveness is such that they Palmyrah Development Board would not be allowed to be headed by a person from any other caste. The construction sector in Jaffna, one of the thriving sectors in post-war reconstruction and development, is negatively affected by lack of masons, carpenters etc. as a result of caste rigidity that restricts entry into these occupations by persons of other caste/s.'
Caste system in Tamil community is the parallel of Race system in the Western world. In Northern Sri Lanka, Vallala (Farmer) caste is the parallel of White Race here in Australia. This was highlighted during the debate regarding recruitment of Vice Chancellor for the University of Jaffna. . Those of us who accept this Western system of race as being not wrong have the moral authority to accept that caste system also as not being wrong and v.v. A young Vattukkottai Tamil said to me that he would practice the caste system there in Vattukkottai but not here with the same group. White Australians who fail to know their elders’ Truth through their common faith and take action internally – are as guilty as migrants who fail to take action on the basis of laws of Racial Equality in an environment where merit is not applied through a transparent system of assessment. Those of us who do, are in the minority.
These principles and values apply also to the dowry system. The dowry system continues to prevail in various forms within the Tamil community – more actively amongst the lower caste folks in Northern Sri Lanka who largely copy the hierarchical ways of the Vellala Ruling caste. Many members of the Tamil community end up feeling let down by the very family members they sponsored in the consciousness of Thesawalamai. The recipients who are usually females and/or young males, fail to return the respect owed to those who helped them through customary principles and values. They often end up wanting both – the dowry and a share in the inheritance – the money and Equal status as the sponsor once they get their permanent residence status. We have personally experienced this with our Vattukkottai family and are determined to uphold the values of Thesawalamai where dowry was given to daughters – so that ours would be a well balanced family in total. According to Thesawalamai – assets given to a daughter at marriageable age is dowry. Those who received dowry do not have any right to inherited assets unless there are no male descendents. That was the system of diversity practiced by Tamils. Some of us practice it even today. The wealth earned by sons until marriage, belongs to the Common Wealth and is owned by those who carry the family name and status. Wealth accumulated after marriage is called ‘Thediya Thehttam’. (earned wealth). Husband and wife have Equal share in that wealth. Hence the system of Equality in democracy and migrant communities.
Applying these fundamentals is easier in Northern Sri Lanka than using global laws – often irrelevant to the commoner in Sri Lanka – except to get academic grades. Good and just laws take us to the same destination. Hierarchical laws including caste based laws are needed until the component of inheritance is less than the earned wealth - Thediya Thehttam. In terms of Labour – the parallel of inheritance is the inherited status, structures and the wealth needed to maintain them . Examples are - Public Officers and/or Professionals. Where it is on business basis – the wealth is the parallel of Thediya Thehttam – private migrant business to be equally divided.
The war in Sri Lanka strengthened the investment in this inheritance due to fears of loss of land and displacement. The more inherited wealth we have the less our motivation to earn new money. The stronger the systems through which we use that inherited wealth and add to it – the greater the contribution to exponential economic growth.
Public Service in Northern Sri Lanka has however deteriorated drastically due to lack of adherence to common systems. This eventually leads to the remunerations received being welfare handouts. Maintenance of those Common Values and Due Processes is the core purpose of Public Service – heirs who inherit ancestral wealth. They should not be driven by current profits.
As per my observations, Northern Sri Lanka needs to revive its investments in Public Administration. We need to construct bridges between our Customary values and Common Principles of donors – especially the likes of UN and World Bank. Like the parents who give the dowry to satisfy community expectations – these donor agencies tend to give monies without the structures and processes to communicate the core purpose of such donations. The core purpose is the same as dowry – to keep the status equal to the majority power when minority is in a new environment. That’s when a new entrant would perform with self-confidence and dignity.
Donors would be wise to use Higher Common Principles when distributing funds and not give to show quick results in their own environments. Often global agencies donate on the basis of immediate apparent need. This sometimes upsets the social structure of the groups receiving the monies. In our village for example, war victims sometimes become wealthier than those who stayed at home and continued to do their traditional work.
Just yesterday, I received report that our efforts have resulted in training being provided to youth in building works, out of World Bank funds. The job gets done when at least one genuine person seeks. The training is more to contribute through common policies and standards rather than through individual thinking.
To my mind, Private sector needs to form partnership with Public Service to take advantage of the current mentality of the younger generation. This would contribute to programs. Public Service needs to structure systems towards earning wealth through current work and become less dependent on their inheritance. These activities which need to show self-sufficiency at the monetary level would be projects and not programs.
For those who are local minded – the way forward is to promote self-employment through which the gap between the employer and the employee is narrowed. Using idle position authority to get things done is also a form of bribery and is another form of Caste/Race based discrimination. Caste equality is as unreal in Northern Sri Lanka as Racial equality is in Colombo and Australia. Custodians of benefits in an idle secular system are as guilty as those who practice idle caste system. Eventually – the minority hit back through the parallel leaders in their groups. Thus the lower caste in Northern Sri Lanka took revenge against the higher caste when the latter were seen to be weak. Even now, I am asked whether I am not afraid to live with toddy-tappers at Thunaivi-Sangarathai. The Government Officers towards whose work we donated property in that area are known to avoid that area due to fears of reverse discrimination by toddy tappers. The revenge attacks continued into Public level through armed groups including LTTE who attacked the official politicians. Now it is the turn of these young ones with easy money – from overseas.
Just yesterday, a Tamil Diaspora leader wrote to me ‘I have no idea what type of work you are involved in’. To me a huge part of the reason for that lack of knowledge was/is lack of investment by that leader in Public Administration and Service which is a common path of investment available to all of us and with which Tamils are likely to be more comfortable than those who have ready access to majority power. Just the practice of Common Customs at the highest levels and / or Thesawalamai would confirm our Independence as a community. When we apply the laws that cover most of our practices – we would naturally delivery just results – not only through Public Service but also at the private workplace. The policy contributor would naturally develop common values and show least visible outcomes. The business minded politician would desire to ‘show’ quick outcomes. The fundamental problem with Sri Lankan Tamils all over the world is that we have more of the latter than the former but they claim to be the former and not the latter. Poor young Tamils who have no real leadership. When we take our earned places or places we are committed to earn – the system will function smoothly and reward to motivate us.
 I write in response to the article 'The F...){kind=link}
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