Spot on.It is close to becoming a Myanmar. What is missing are the trade sanctions and the total stifling of the Opposition. Once the UNP becomes totally obsolete, the picture will be complete… suffice it to say, the “Opposition” can be replaced with monks. Those who were bowing down to effigies of “King” Mahinda after the war will not take any issue with the new status quo.

Please read;

DRAVIDIAN SETTLEMENTS IN CEYLON

Excerpts from Karthigesu Indrapala’s PhD thesis University of London1965.

* Until the ninth century,with the exception of the megalithic remains of pomparippu and the possible exception of those of Katiraveli, there is no definite evidence regarding and Dravidian settlement in the island. (page 51)

* No definite evidence regarding any significant Tamil settlement in the Batticaloa district of the Eastern Province, which is now a predominantly Tamil area, or in other parts of Southern Ceylon has so far come to light. It is possible that there were some Tamil settlers in the Battialoa district for, from the thirteenth century onwards, we get archeological, epigraphic and literary evidence pointing toTamil settlements in the area. (page 233)

* It may be recollectedt hat several writers on the history of Jaffna, basing their studies on the traditional legends found in the late Tamil chronicles, have put forward certain theories claiming the establishment of Tamil settlements in jaffna in the period of he Anuradhapura rulers. These theories are not accepted by serious students of history as there are not based on trustworthy data. Many of these have been convincingly dismissed by scholarsin recent years. It is therefore, not our intention to analyse thers theories and take serious notice of witings which at best could be described as popular. (page 266)

* Jaffna peninsula does not help us to know anything about the identityof the people who lived there in the pre-Christian centuries. The Pali chronicle informs us that the port of Jambukola (Camputturai), on the eastern cost of the peninsula, was the main port of embarkation to Tamralipti in Eastern India from at least the time of Devanampriya Tissa (250-210 B.C.). The two embassies from the island to the court of Asoka embarked on their voyage from Jambukola. Sangamitta arrived with the Bo-sapling at this port. The Samudda-panna-sala, commemorating the arrival of the Bo sapling, and the Jambukola Vihara were built there by Devanampriya Tissa. These facts only reveal that the northern most part of the island was under the suzerainty of the Anuradhapura king in the third century B.C. and that Buddhism had begun to spread by that time in that part of the island as in the other parts. But it is in the second century AD that we get some evidence regarding the people living there.

The language of the gold plate inscription from Vallipuram, the earliest epigraphic record discovered in

the Jffna peninsula, is the early form of Sinhalese, in which inscriptions of the time in other parts of the island were written. This may suggest that the Sinhlese were settled in the Jaffna peninsula, or in some parts at least, in the second century A.D. There were perhaps Tamil traders in the port of Jambukola but there is no evidence that points to Tamil settlements in the peninsula. (page 268)

* The gold plate from Vallipuram reveals that there were buddhists in that part of the peninsula in the second century A.D. At the site of this inscription the foundations are in the premises of a modern Visnu temple. There is little doubt that the Visnu temple was the original Buddhist monument converted in to a Vaisnava establishment at a later date when Tamils settled in the area. Such conversion of Buddhist establishments into Saiva and Vaisnava temples seems to have been a common phenomenon in the peninsula after it was settled by Dravidians. In the premised of another Visnu temple at Moolai were discovered some ‘vestiges of ancient remains of walls’ and a broken sedent Buddha image. Again in a Saiva temple at Mahiyapitti a Buddha image was found under a stone step in the temple tank. A lime-stone Buddha image and the remains of an ancient dagaba were unearthed at Nilavarai, in Navakiri. Among the debris were two sculptured fragments of shaped coral stones with a stone railing design. According to D.T.Devendra, who conducted the excavation at this site, the dagaba can be dated at least to the tenth century A. D. Near these ruins are the foundations of an ancient building and in the middle of thesis a modern Siva temple. It has been conjectured, and rightly so, that the old foundations are those of the vihara attached to the ancient dagaba. Buddha images have also been discovered in Uduvil,
* Kantarodai and Jaffna town. Kantarodai has yeilded very important Buddhist establishment in the region in early times. Such artifacts as the glazed tiles and the circular discs discovered here have helped to connect the finds with those of Auradhapura. The Sinhala nampota, dated in its present form to the fourteenth or fifteenth century, preserved the names of some of the placed of Buddhist worship I the Jaffna peninsula, kantarodai is mentioned among these places. The others are nagakovila (Nakarkovil), Telipola (Tellippalai), Mallagama (Mallakam), Minuwangomu Viharaya (Vimankaram). Tanjidivayina
* (Tana-tivu or kayts), Nagadivayina (Nkativu or Nayinatovu). Puvangudivayina (Punkutu-tivu) and Kradivayina (Karaitivu). Of the Buddhist establishments in these places only the vihara and Dag at Nakativu has survived to this day. It is justifiable to assume that the Nampotalist dates back time when the Buddhist establishments of these placed were well known centres of worship. This was probably before the thirteenth century, for after this date the people of the Jaffna peninsula were mainly Saivas. The foregoing evidence points to the inevitable conclusion that in the Anuradhapura period, and possibly till about the twelfth century, there were Buddhists in the Jaffna peninsula. Although it may appear reasonable to presume that these buddhists were Sinhalese like those in other parts of the island, some have tried to argue that they were Tamils. While it is true that there were Tamil Buddhists in South India and Ceylon before the twelfth century and possibly even later, there is evidence to show that the Buddhists who occupied the Jaffn peninsula in the Anuradhapura period were Sinhalese. We refer to the toponymic evidence which unmistakably points to the presence if Sinhala settlers in the peninsula before Tamils settled there. In an area of only about nine hundred square miles covered by this peninsula, there occur over a thousand Sinhalese place names which have survived in a Tamil garb. (page 270-273)

* The Yalppana-vaipava-malai, the Tamil chronicle of Jaffna, confirms this when it states that there were Sinhalese people in jaffna at the time of the first Tamil colonisation of the area. Secondly, the survival of Sinhalese elements on the local nomenclature indicates a slow and peaceful penetration of Tamils in the area rather than violent ocupation. This is in contrast with the evidence of the place names of the North Central Province, where Sinhalese names have been largely replaced by Tamil names. The large percentage of Sinhalese element and the occurrence of Sinhala and Tamil compounds in the place names of Jaffna point to a long survival of the Sinhala population and an intimate intercourse between them and the Tamils. This is also,borne out by the retention of some territorial names, like Valikamam (Sinh. Valigama) and Maracci (Maracci-rata), which points to the retention of the old territorial divisions and tell strongly against wholesale extermination or displacement of the Sinhalese population.. (page 276)

* The earliest evidence regarding the presence of Tamils in the Jaffna peninsula is possible the Tamil inscription of Parakramabahu I (1153 – 1186) from Nainativu. We have seen earlier that till about the ninth century our evidence points to minor settlements of Tamils in such important ports as Mahatitha (Mannar) and Gokanna (Trincomalee) as well as in Anuradhapura, where there was a considerable number of mercenary soldiers. In the ninth and tenth centuries some villages in Rajarattha seem to have accommodated Tamil settlers but these were by no means numerous. it seems unlikely that there were many Tamil settlers in the Jaffna peninsula or in any part of the island other that the major ports and the capital city before the tenth century. As we stated earlier, there were perhaps some Tamil traders in he ports of Jambukola and Uratota, in the Jffna peninsula. But we have no evidence on this point.. (page 282)

* The Sanskrit inscription from Trincomalee, discovered among the ruins of the Konesvram temple, refers to a personage names Cadaganga who went to Ceylon in1223. Paranavitana had identified this person with Kulakkottan. The inscription is fragmentary and is engraved on a part of a stone door jamb. Among the decipherable words is the name Gokarna, the ancient name of Trincomalee and the root from which the name of the temple is derived (Gokarnesvara). (page 331)

* In the Tamil Vanni districts only a few Dravidian style Saiva temples of the thirteenth century have been found. Among these the temples at Tirukkovil, Kapuralla, and Nallatanni-irakkam and the Saiva remains at Uruttirapuram and Kuruntanur are notable. These certainly indicate the existence or Tamil settlementsin those places in the thirteenth century.

But monumental remains of a different type attest to the destruction wrought by the invaders and the conversion of Buddhist institutions in to places of Saiva worship, effected by the new settlers, thus confirming the statements in the Sinhala sources. The many scattered ruins of Buddhist monasteries and temples all over the Vanni region preserve the memory of the Sinhalese Buddhist settlements that once covered these parts. Several of the pilimages (image houses) atached to the monasteries in places like Kovilkadu, Malikai, Omantai, Kankarayan-kulam, Iracentiran-kulam,Cinnappuvaracankulam and Madukanda were converted into Saiva tempels, often dedicated to Ganesa.Buddha images or incribed slabs from the Buddhist structures were used to make the Ganesa statues (J.P. Lewis, Manual of the Vanni Districts, pp. 297, 303-306, 311). A number of small Saiva shrines have been found in association with Buddhist remains. The destruction of several of the Buddhist edifices and the conversion of pilimages into Saiva temples may have begun at the time of Magha. In the North central Province too, we find evidence of such activities. On Minneriya Road, close to Polonnaruwa, were discovered a few Saiva edifies which were build of materials from Buddhist structures. A door jamb from one of the Saiva shrines there was found to bear part of an inscription of Parakramabahu 1. A broken pillar shaft with Sinhalese writing of the tenth century was recovered from the enclosing wall of another shrine. In one of the Visnu temples of Polonnaruwa, fragments of Nissankamalla’s stone inscriptions were found. In the same place, two fragments of a broken pillar with Sinhalese writing about the tenth century served as steps o one of the Vaisnava shrines. A pillar in the mandapa of Siva Devale No. 5 at Polonnaruwa was discovered with a Sinhala inscription of the eleventh century on it. In Siva Devale No.7 a square stone asana with an inscription of Nissankamalla was used as a base for a linga. Another of the Saiva shrines unearthed at Polonnaruwa yeilded a pillar with a Sinhalese inscription of Jayabahu 1. These examples leave us in no doubt that materials from Buddhist structures were used in the building of Saiva and Vaisnava temples. The date of most inscriptions found on the pillars and slabs is the twlefth century. The date of the construction of these Saiva and Vaisanava shrines is certainly later than that. (page 361-364)

The invasion of Magha with the help of Kerala and Tamil mercenaries was far more voilent that the earlier invasions. Its chief importance lies in the fact that it led to the permanent dislodgement of Sinhalese power from northern Ceylon, the confiscation by Tamils and Keralas of lands and properties belonging to the Sinhalese and the consequent migration of the official class and many of the common people to the south

western regions. (page 395-396)

I think most of the Tamils don’t know these facts and believe what they were taught by greedy Eelamist fake Historians. When they know the truth I think they will curse those who taught them these lies, repenting on what they lost due to these false propaganda.

Thanks!

The questions in your first para should be asked from Seyon, and Eelam propagandists who say Tamils are the original inhabitants of this island. Seyon’s post is at February 12, 2010 @ 7:34 pm on this thread. Why didn’t you ask these questions from him, whose post was published before mine? Haven’t you seen the same idea has been spread by Eelam propagandists through many webs? You should have made your protests to them. Have you ever done so? You don’t question who say blatant lies, but question me who responded to counter them? Who taught this justice?

One the other hand on what basis do you say historical perspective has no value or relevance? Aren’t Eelamists claim 1/3rd of land and 2/3rd of the sea as their traditional homeland on the basis of history saying they were living there for some time? If this history is forgotten and we start from today, disregarding who came first and who came later, is there any logic for Eelamists to claim a traditional homeland?

Is this not a case of you yourself contradicting your own statement?

There is a Sinhala saying that “kanna ona unama kabaraya thalgoya wenavalu” which means, when you want to consume, monitor becomes an iguana.
For us History is monitor and it is iguana for you, is this your position?

( You also can request the educational authorities of the world to stop teaching History in their schools, universities and other educational institutes)

When people go bias they become blind.

Further, I would like to challenge anybody to prove Tamils lived in Sri Lanka before Sinhalese. Further more, I would like to tell those who has such an idea to challenge the idea of Tamil Historian and scholar Karthigesu Indrapala, which is reproduced below.

………..”Looking back on the body of evidence that is available to us, we have to conclude that there were no widespread Tamil settlements before the Tenth Century”.– (Early Tamil Settlements in Ceylon)…………………………………….

“Maluva kata hinda nahinavau” (Fish perishes because of its mouth!)

Thanks!

And to Mr NoElamInSL,
It is true the terrorism either from LTTE or JVP did no good for the country. But
in your first statement you say “It was a tumor. When you remove a tumor, bit of good flesh might also be removed unintentionally” and you mean the collateral damage done during the war; the civilians were killed. Then in your reply to Thambipillai you deny this by saying all these killed were “civilian force(Makkal Padai) of LTTE”. How do you know that? there had never been an investigations in this regard and all attempts were blocked by the regime and people like you. You believe everything what the regime propagates like a child and parroting it like a parakeet. And if you are so sure why are you blaming SF being ready to answer any investigations? “there has been no civilians killed or not unavoidable” So you are not sure about what actually happened, isn’t it? The worst is if at anytime if it is going to be proved that indeed Tamil civilians were massacred during the elimination of the LTTE, what are you going to tell your children? how damned and blind you are to support such killing spree!

What do you think? were the Germans who were supporting and following Hitler in the II WW and in the killing of 6 million Jews more patriotic than the ones who stood against him and even lost their lives? I am sure your opinion is definitely other than that of the civilized world or this does not interest you at all.

…………….”There was no Sinhala in Sri Lanka before 300BC but there were Tamils in Sri Lanka even before that.Sinhala language has 4000 borrowed words from Tamil…………………”

Interesting story to hear! Can you please give some reliable evidence to the effect that Tamils were in Sri Lanka before Sinhalese?

(This is one of the biggest lies sown by Eelam propagandists all over the world through many media including internet. So many webs contains this myth. These Eelam propagandists were able to convince this myth to the westerners and many western people are of the view that Sinhalese have forcibly taken this land from Tamils. This is one of the reasons that international community’s influence against Sinhalese people. Whole Eelam concept was built on such myths, strengthen with unreasoned propaganda.)

Thanks!

I do agree, slavery law of 1705 is a baberic law, but I disagree equalling slaves to terrorists. I do disagree equalling a Tamils to terrorists. You are disgracing millions of peaceful anti-Eelam Tamils . You are generalizing Tamils as terrorists.

Most civilians who were injured or got killed were belonged to civilian force(Makkal Padai) of LTTE, they defended terrorists and attaked advancing Army. Those who willingly stayed as a humanshield and let terrorists to shell army are legitimate targets for an army. We dont need to read law books to understand that simple logic.

“if any slave resists his master correcting such slave and should be killed in such correction, the master shall be free of all punishment…”.

Clearly, no judicial process was required, if a master killed his slave and said ” the slave was resisting me”.

After 200 years of civilisation, the Govrnment of Sri Lanka(GOSL), has the same attitude as in Virginia slave code and says “when Tamil civilians are killed by Sinhala soldiers neither judicial process is required nor punishment of the murderers is necessary”.

The chains of tyranny are rattling on Tamil hands and the Sinhalese are contended instead of being disturbed.

The president of SL, after his recent election “victory” said arrogantly that no enquiry whatsoever would be held for the war crimes committed against Tamils.

Also Gotabaya Rajapakse, in an interview with BBC on the 4th Feb, the dominion day of Ceylon, defiantly said that the GOSL will not allow the UN to hold an enquiry for the war crimes committed.

But during December 2009. Dublin War Crimes Tribunal, comprising a panel of 10 international jurors, concluded that the GOSL was “guilty of war crimes” and “crimes against humanity”.

Obviously, the UN and the International Community have miserably failed in SL as in Rwanda, to take timely action to prevent genocide.

The UN resolutions on SL were watered down to be ineffective. And rogue nations including China, India, Pakistan and Russia, complicits in Tamil genocide, could block any useful resolutions.

The rogue regime of Rajapakse has corrupted the UN, even more, with a view to deny justice to Tamils, enslave them and disallow their legitimate rights.

Tony Blair, the former British Prime Minister, said during the recent “Iraq war inquiry” that the “invasion of Iraq would have been not necessary if the UN route had worked successfully. He also said “the post 9/11 UN framework could not be relied upon”.

The UN Secretary General has a big mouth for a “new world order” though, the UN cannot bring order to save humanity anywhere, let alone SL.

Humanity is obligated to eliminate the “slavery” enforced on the Tamils and bring the war criminals to justice in SL.