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Sri Lanka: Women’s Insecurity in the North and East
Sri Lanka: Women’s Insecurity in the North and East
Table of Contents
  1. Executive Summary
Buddhist Militancy Rises Again in Sri Lanka
Buddhist Militancy Rises Again in Sri Lanka
Report 217 / Asia

Sri Lanka: Women’s Insecurity in the North and East

Women in Sri Lanka’s predominantly Tamil-speaking north and east are facing a desperate lack of security in the aftermath of the long civil war.

Executive Summary

Women in Sri Lanka’s predominantly Tamil-speaking north and east are facing a desperate lack of security in the aftermath of the long civil war. Today many still live in fear of violence from various sources. Those who fall victim to it have little means of redress. Women’s economic security is precarious, and their physical mobility is limited. The heavily militarised and centralised control of the north and east – with almost exclusively male, Sinhalese security forces – raises particular problems for women there in terms of their safety, sense of security and ability to access assistance. They have little control over their lives and no reliable institutions to turn to. The government has mostly dismissed women’s security issues and exacerbated fears, especially in the north and east. The international community has failed to appreciate and respond effectively to the challenges faced by women and girls in the former war zone. A concerted and immediate effort to empower and protect them is needed.

Thirty years of civil war between the government and Liberation Tigers of Tamil Eelam (LTTE) has resulted in tens of thousands of female-headed households in the north and east. Families throughout those areas experienced many waves of conflict, displacement and militarisation. In the war’s final stages in 2008 and 2009, hundreds of thousands of civilians in the northern Vanni region endured serial displacements and months of being shelled by the government and held hostage by the LTTE, after which they were herded into closed government camps. Most lost nearly all possessions and multiple family members, many of whom are still missing or detained as suspected LTTE cadres. When families eventually returned to villages, homes and land had been destroyed or taken over by the military. There was less physical destruction in the east, which was retaken by the government in 2007, but those communities have also suffered and now live under the tight grip of the military and central government.

These events have left women and girls vulnerable at multiple levels. In the Vanni in particular, their housing is inadequate, and they have limited means of transportation and employment opportunities. Many do not have sufficient funds to feed their families, let alone to care for those who were maimed or disabled in the war. The continuing search for the missing and the struggle to maintain relations with the detained are further strains. Children’s education was severely disrupted for years, and many are only slowly returning to school. The trauma of the war, especially the final months in 2009, is evident in every family. The conflict has badly damaged the social fabric.

The consequences for women and girls have been severe. There have been alarming incidents of gender-based violence, including domestic violence within the Tamil community, in part fuelled by rising alcohol use by men. Many women have been forced into prostitution or coercive sexual relationships. Some have also been trafficked within the country and abroad. Pregnancies among teenagers have increased. Fear of abuse has further restricted women’s movement and impinged on education and employment opportunities. The fact that women must rely on the military for everyday needs not only puts them at greater risk of gender-based violence, but also prevents them from building their own capacity within communities. The island-wide spate of attacks on women by individuals labelled “grease yakas (devils)”, which reached the north and east in August and into September 2011, and the lack of serious response by the security forces (except to brutally crack-down on protesters across the north and east, and especially in Jaffna), exposed the near-complete collapse of trust in law enforcement.

Militarisation and the government’s refusal to devolve power or restore local civilian administration in the north and east have directly contributed to this complex societal distress, which comes on the heels of the collapse of the repressive regime run by the LTTE. Over decades, the Tigers created an elaborate coercive structure around which people organised their lives. The absence of this structure has left many adrift. While this has had some important positive consequences, including for women, the devastation of the final year of war and the replacement of the LTTE in effect by the military and its proxies negate the gains for these communities. The experience and perception of pervasive insecurity are having profound harmful effects on women’s lives.

Instead of recognising these vulnerabilities and taking steps to protect women and girls, the government has largely ignored them. The heavily militarised and centralised systems of control in the north and east exclude most residents, but especially women, from decisions that affect their security. While there are some female civilian officials and some programs nominally directed at women, all activities occur within a male, Sinhalese, military structure. The government has constrained access for international humanitarian organisations and even more so for local civil society. The vision of security the government has pursued is a masculine, militarised one. Human security is lacking.

The current situation in the north and east comes in the wake of serious accusations of sexual violence by the military against Tamil women at the end of the war and in the months thereafter. There is credible evidence to support some of these accusations. Yet cultural stigma, decades of impunity, and the government’s refusal to allow any independent investigation of the end of the war and its aftermath make it impossible to determine the full extent of misconduct. In a well-known rape case in the north in June 2010, criminal prosecution has been pending for eighteen months against four soldiers following concerted pressure from local women’s groups. But this is a striking exception.

The government’s overwhelming response to allegations of sexual violence has been to reject them, as it has done with video footage that shows what appears to be Sinhalese soldiers making sexual comments while handling the dead, naked bodies of female suspected LTTE fighters, some of whom have their hands bound. The long-awaited report of the government’s Lessons Learnt and Reconciliation Commission (LLRC) was delivered to the president on 20 November 2011 and released to the public on 16 December. Among its recommendations is one that the government initiate yet another “independent investigation” into the footage, which officials repeatedly have said was “faked”. Another government assessment of it now – without a complementary international one focused on alleged sexual violence – risks further feeding Tamil fears of such violence and the exploitation of those fears by some diaspora activists.

The international response to women’s insecurity has been unnecessarily muted. Not only have Sri Lanka’s international partners, including the United Nations, failed to speak out publicly and clearly about threats to women and allegations of abuse, but they have agreed to work within militarised structures that have amplified vulnerability and reduced transparency. Unless they do more to demand changes to those structures and to target funding and assistance at initiatives that can help protect and empower women, their engagement will be ineffectual, at best.

Colombo/Brussels, 20 December 2011

 

Sri Lanka's Buddhist monk Akmeemana Dayarathana, who led hardline nationalists in an unruly protest against 31 Rohingya Muslim asylum seekers, is escorted to prison bus by prison and police officers at a court in Mount Lavinia, Sri Lanka 2 October 2017. REUTERS/Dinuka Liyanawatte
Commentary / Asia

Buddhist Militancy Rises Again in Sri Lanka

An upsurge of attacks against Muslims by Sinhala Buddhist militants in Sri Lanka has raised fears of a new round of communal violence. In this Q&A, Crisis Group’s Sri Lanka Senior Analyst Alan Keenan says the government needs to act urgently to prevent the violence from spinning out of control, by enforcing laws against hate speech and arresting and prosecuting those involved in organising the violence.

Sri Lanka has declared a state of emergency for ten days to rein in the spread of communal violence, a government spokesperson said on Tuesday, a day after Buddhists and Muslims clashed in the Indian Ocean islands central district of Kandy. What are the reasons behind this latest communal violence in the country?

There are many factors behind the recent upsurge of violence against Sri Lankan Muslims. The events of the last ten days have not been local “clashes” between Buddhists and Muslims, but organised and targeted attacks by national-level militant groups who are well known and have made their intentions clear through traditional and social media. The immediate cycle of violence began with the death on 3 March of a Sinhala Buddhist man in the central hill town of Teldeniya. He had been attacked ten days earlier by four local Muslim men, who were promptly arrested and detained. His death sparked anger and limited violence the next day by local Buddhists, 24 of whom were arrested and held by the police. Demanding the release of these men, leaders of radical Buddhist groups converged on the town with hundreds of their supporters from other districts, who later began attacking mosques and Muslim businesses and homes. Even after yesterday’s declaration of a state of emergency, violence continues against Muslims in the hills around the town of Kandy.

The ongoing violence [in Sri Lanka] marks the resurgence of militant Buddhist groups.

The violence this week came just days after a mosque and Muslim businesses were attacked in the south-eastern town of Ampara. There are indications the attack was planned and carried out mostly by Buddhist militants brought in from outside Ampara town, supported through rumours spread on social media. Government officials have acknowledged that the damage was aggravated by the slow response of the local police.

The ongoing violence marks the resurgence of militant Buddhist groups that first emerged in 2012-2014 with the support of Mahinda Rajapaksa’s government. Having ceased during the first two years of the current coalition government, attacks on Muslims began again over a six-week period in April and May 2017 and for two days in November 2017, with militants apparently emboldened by the government’s failure to prosecute those responsible for violence and hate speech under the Rajapaksa regime.

Sri Lanka has grabbed international headlines in the past due to tensions between the Sinhalese and Tamils. But how do you describe the relations between Buddhists and Muslims in Sri Lanka?

Muslims, who make up almost ten per cent of Sri Lanka’s population, live across the island, among both Sinhalese (75 per cent of the population and overwhelmingly Buddhist) and Tamils (about fifteen per cent and mostly Hindu). Relations between Muslims and Sri Lanka’s other communities are mostly harmonious. At the same time, there are longstanding and deeply rooted fears among many Sinhalese that the Sinhala and Buddhist character of the island is under threat and must be protected, even to the extent of using violence. While the threat has previously been seen as coming from colonial rulers and then Tamils, Muslims are now the primary worry for many Sinhalese. Narratives of insecurity, fed by global Islamophobic tropes, present Muslims as violent extremists, as increasing their population so fast as to pose a threat to the Sinhala Buddhist majority status, as misusing their economic power to weaken Sinhalese, and as using underhand means to reduce Sinhala Buddhist numbers such as secretly planting contraceptives in food eaten and clothes worn by Sinhalese. These fears and myths are widely promoted – along with calls for violence – through social media.

The fears are encouraged by Sinhala business interests to weaken their Muslim competitors.

The fears are also regularly encouraged by some Sinhala business interests to weaken their Muslim competitors. These rivalries play out at the local level with regular appeals to Sinhala Buddhist consumers to boycott Muslim shops, and with rioting that regularly targets Muslim-owned businesses. They also have a national character, with certain Sinhala business leaders widely believed to be key funders of Bodu Bala Sena and other militant groups. Criticisms of Muslims as gaining greater economic power through unfair means have particular resonance with Sinhalese facing economic difficulties, as the government struggles to control the cost of living and provide sustainable livelihoods, especially in rural areas and small towns.

How vulnerable are Sri Lankan Muslims to being drawn to violence?

Sri Lankan Muslims have been admirably restrained, disciplined and non-violent in their response to what is now five years of severe, sustained and often violent pressure. One can only hope that this continues to be the case, though continued violent provocations – and the failure of the police to protect Muslims – appears to be testing the patience of some, with reports of the first retaliatory violence against Sinhala businesses. Many in Sri Lanka now fear the current wave of militant Buddhist attacks may be designed in part to provoke a violent response from Muslims, which would then be used to justify wider-scale attacks on the community.

How has the Sri Lankan government tried to quell the tensions between Buddhists and Muslims and promote communal harmony?

The government has done very little to address either the underlying mistrust and misunderstandings between the two communities, or to rein in the small number of Buddhists who promote or use violence. Despite coming to power in January 2015 promising to end impunity for attacks on Muslims, the government has launched no proper investigations of past violence, and prosecuted no leaders of groups known to be involved in attacks on Muslims. Despite recent statements from the president, prime minister and other officials that the law will be strictly enforced and those engaging in violence will be arrested, key organisers of the ongoing violence remain free. Some of these have posted on social media information to help target Muslims for attack. Police, in a number of locations, have been credibly accused of siding with the mobs.

While government leaders are not believed to be supporting the violence against Muslims, they appear to be afraid of taking action against the perpetrators.

While government leaders are not believed to be supporting the violence against Muslims, they appear to be afraid of taking action against the perpetrators, especially those Buddhist monks thought to be involved, for fear of alienating Sinhala Buddhist voters by appearing to favour Muslims. This fear has grown since the poor showing of government candidates in the 10 February local elections, in which former President Rajapaksa led a successful campaign rooted in a strongly Sinhala Buddhist nationalist platform. The increasingly deep divide between the president and the prime minister, who is battling to hold on to his job, appears to have further paralysed the government.

What steps could or should the government take to curb further communal violence?

The government needs to adopt a three-pronged strategy, beginning with enforcing the law, including against hate speech, and arresting and prosecuting offenders. While the state of emergency the government imposed on 6 March appeared at first to reduce the violence, attacks have resumed, with the police and army often failing to stop the rioters. Should the government act decisively with arrests of key figures behind the violence and hate speech and explain the necessity of its actions to the Buddhist religious leadership and the general public, it can likely win the necessary support for those policies. Over the mid- to long term, the government must also work actively to correct the lies and disinformation about Muslims that are spread by radical Buddhist groups, especially on social media, such as the allegation that Muslim restaurants regularly put contraceptives in their food to sterilise their Buddhist customers and reduce their population. The impact of such rumours and “fake news” could be significantly reduced if the government used its media and information channels to combat them. Finally, over the long term, but beginning now, the government needs to more actively promote a pluralist vision of Sri Lanka, in which the country belongs to all communities equally, while still protecting the country’s unique Sinhala and Buddhist culture.

The government needs to more actively promote a pluralist vision of Sri Lanka, in which the country belongs to all communities equally.

How do you see the security and communal situation evolving in the country in the coming weeks? Will the Sri Lankan government be able to bring the situation under control?

The continued failure to make arrests of well-known Buddhist agitators and the instigators of recent attacks is not encouraging, and despite the state of emergency, the government still appears uncertain about how to respond to the violence. The chaos and infighting that has characterised the coalition government’s response to their defeat in the local government elections has continued and contributed to a sense of weakness that has been seized on by militant Buddhist groups. Strong, decisive and coherent action is urgently needed if Sri Lanka is to avoid tipping into a new and potentially crippling round of communal conflict.

A version of this Q&A was also published by Deutsche Welle.

The Sinhala translation of the commentary is available in PDF format here.