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October 2014
War
Tourism
in
Sri
Lanka:
the
Memorialization
of
Conflict
and
the
Mediation
of
Memory
Michael
de
Alwis
Commercialism,
politics,
and
economics
and
a
number
of
other
factors
contribute
to
the
construction
of
memorial
sites,
and
in
turn
the
mediation
of
collective
memories.
As
Jennifer
Hyndman
and
Amarnath
Amarasingam
write,
the
importance
of
memorialization
and
the
politicization
of
landscapes
for
the
continuing
viability
of
nationalism
has
been
a
keen
focus
of
scholarship
for
some
time1
(Hyndman;
Amarasingam
2014)
By
2009,
Sri
Lanka
had
been
engaged
in
conflict
for
almost
26
years.
Clashes
between
the
Sri
Lankan
government
and
the
Liberation
Tigers
of
Tamil
Eelam
(LTTE,
or
Tamil
Tigers)
lead
to
the
start
of
a
Civil
War
in
1983,
as
the
LTTE
fought
for
an
independent
state
for
the
Tamil-
dominated
north
and
east.
The
war
ended
in
May
2009
when
the
Sri
Lankan
military
defeated
the
LTTE
and
occupied
the
last
of
their
territory.
Since
then,
great
effort
has
been
put
towards
the
mediation
of
Sri
Lankas
collective
memory
1
Hyndman, J., & Amarasingam, A. (2014). Touring Terrorism: Landscapes of Memory in PostWar Sri Lanka. Geography Compass, 8(8), 560-575.
October 2014
of
the
war.
Andreas
Huyssen
states
that
monumentalizing
the
past
can
legitimize
and
give
meaning
to
the
present
and
[allow
us]
to
envision
the
future:
culturally,
politically,
socially.2
(Huyssen
2003)
The
memorialization
of
conflict
and
tragedy
in
Sri
Lanka
has
worked
to
perpetuate
nationalist
ideology,
as
well
as
promote
and
instigate
the
militarization
of
the
state.
The
government
has
worked
to
construct
a
collective
memory
of
these
events
that
illustrates
themselves
as
heroes
and
emphasizes
the
conquering
of
the
powerful
LTTE.
This
is
wholly
apparent
through
the
governing
and
operation
of
these
sites,
which
are
controlled
largely
by
military;
through
the
erasure
of
Tamil
memorial
sites;
and
the
spread
of
Sinhala
nationalist
ideology
throughout
the
north.
Having
visited
one
of
these
sites
of
memory
in
January
2014,
I
was
able
to
explore
these
notions
first
hand.
What
I
would
argue
is
that
what
is
being
memorialized
here
is
not
those
lives
lost,
but
rather
the
war
and
conflict
itself.
These
sites
have
become
places
to
celebrate
or
recognize
the
triumph
of
the
state,
as
well
as
places
to
forget
about
the
tragedy
and
loss
that
accompanied
the
said
victory.
To
quote
Ann
Rigney:
acts
of
remembering
are
as
much
about
shaping
the
future
as
about
recollecting
the
past.
October 2014
inside
and
those
that
fundamentally
remain
outside
of
the
concept
of
the
nation.4
(Varatharajah
2013)
Physical
sites
of
memory
are
often
reflections
on
the
dominant
political
mindset
of
a
nation,
and
represent
not
only
the
events
of
the
past,
but
influence
how
the
public
sees
the
present
and
future.5
Edward
Simpson
and
Malathi
de
Alwis
state
that
Names,
dates,
particular
words
and
sometimes
images
become
the
focus
of
public
attention,
replacing
the
altogether
less
palatable
smell
of
blood
or
the
haunting
image
of
the
face
of
a
dying
child
when
conflict
comes
to
an
end
and
is
memorialized.6
(Simpson;
de
Alwis
2008,
7)
Memorials
are
thus
interesting
as
they
are
sites
of
both
remembrance
and
forgetting
at
the
same
time.
When
the
Sri
Lankan
military
were
at
last
able
to
topple
their
opponents,
they
had
regained
access
to
what
had
become
the
LTTE
occupied
and
operated
northern
and
eastern
territories.
Any
traces
of
Tamil
Eelam
have
since
been
erased.7
An
estimate
from
the
United
Nations
suggests
between
40,000
and
70,000
people
were
killed
over
the
course
of
the
Civil
War8,
including
both
Tamil
and
Sinhala
civilians,
yet
its
a
struggle
to
find
any
memorial
for
Tamil
lives
lost
since
the
state
has
regained
the
north.
While
there
were
initially
some
sites
of
memorial
for
both
Tamil
fighters
and
civilians,
all
of
these
have
over
time
been
4
Varatharajah, S. (2013, May 22). Possessing Memories, Designing Cemeteries: The Production
And Policing Of Memories In Post-War Sri Lanka.Colombo telegraph. Retrieved October 20,
2014, from https://www.colombotelegraph.com/index.php/possessing-memories-designingcemeteries-the-production-and-policing-of-memories-in-post-war-sri-lanka/
5
Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster: Politics and culture of
7 Hyndman, J., & Amarasingam, A. (2014). Touring Terrorism: Landscapes of Memory in Post-
October 2014
destroyed,
and
replaced
by
military
zones.9
Before
they
were
razed,
in
any
sites
of
Tamil
memorial,
photographs
were
prohibited
entirely.10
Malathi
de
Alwis
has
criticized
the
national
government,
arguing
that
they
show
a
myopic
and
misguided
understanding
of
memory.11
(de
Alwis
2008)
In
justifying
the
need
to
destroy
Tamil
sites
of
memorial,
George
Michael,
the
Secretary
to
the
Ministry
of
Tourism
once
stated
that
the
actions
and
violence
surrounding
LTTE
should
be
forgotten.12
Jennifer
Hyndman
and
Amarnath
Amarasingam
have
called
this
an
expression
of
triumphalist
nationalism13:
The
Sri
Lankan
Government,
however,
has
chosen
a
different
approach
from
that
of
reconciliation
and/or
granting
of
autonomy
to
Tamil
majority
areas:
through
its
selective
remembering
of
the
Tigers
and
dead
Tamil
civilians,
it
stokes
a
triumphalist
Sinhala
nationalism
that
reproduces
the
Tamil
Tigers
as
a
future
potential
threat,
and
in
so
doing,
provides
grounds
for
ongoing
militarization
of
civilian
spaces
by
the
state
and
marginalization
of
Tamils
and
other
minority
groups
in
the
country
who
are
represented
as
latent
threats.14
11 Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster: Politics and culture of
October 2014
state
capital
of
Tamil
Eelam,
Kilinoichchi.15
During
Amarasingams
visit
in
2012,
an
LTTE
cemetery
she
attempted
to
photograph
was
in
the
process
of
being
converted
to
a
Sri
Lankan
army
camp.16
Signboards
in
these
regions
are
in
Sinhala
language
only,
despite
the
fact
that
Tamil
is
the
predominant
language
spoken
in
the
area.17
Flags
in
the
north
were
changed
from
the
Tamil
Tiger
emblem
to
the
national
flag
of
Sri
Lanka,
a
move
which
Varatharajah
feels
serves
to
demonstrate
presence,
power
and
victory
by
contesting
former
spatial
and
ethno-political
borders
that
separated
people
and
power.18
(Varatharajah
2013)
A
large
billboard
in
a
busy
area
celebrates
the
triumph
of
President
Mahinda
Rajapaksa,
who
according
to
the
signage,
United
the
country
and
brought
giant
development
to
the
North
Central
region.19
Edward
Simpson
and
Malathi
de
Alwis
argue
that
memorials
are
made
to
heighten
to
accessibility
of
an
event.20
They
allow
the
public
to
think
about
unthinkable
events.
The
memorial
flattens
the
extremes
of
individual
memory
replacing
it,
and,
therefore,
in
a
sense,
denying
it
or
suppressing
it,
with
15
Varatharajah, S. (2013, May 22). Possessing Memories, Designing Cemeteries: The
Production And Policing Of Memories In Post-War Sri Lanka.Colombo telegraph. Retrieved
October 20, 2014, from https://www.colombotelegraph.com/index.php/possessing-memoriesdesigning-cemeteries-the-production-and-policing-of-memories-in-post-war-sri-lanka/
16
Hyndman, J., & Amarasingam, A. (2014). Touring Terrorism: Landscapes of Memory in
20
Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster: Politics and culture of
memorials in Gujarat and Sri Lanka. Anthropology Today, 24(4), 6-12.
October 2014
something
altogether
more
palatable,
if
not
anodyne.21
(Simpson;
Malathi
2008,
7)
Once
the
event
is
accessible,
it
opens
the
doors
for
commercialism.
Simpson
and
Corbridge
cite
Adornos
argument
that
commodification
equals
forgetting,
in
order
to
explore
the
relationship
between
memory
and
tourism.22
A
state
is
able
to
capitalize
on
the
conflict
or
trauma
of
a
nation,
attracting
visitors
from
afar
with
monuments
and
memorials.
I
personally
visited
one
of
these
sites,
SLN
Dockyard
(Sri
Lankas
largest
naval
base),
in
January
2014.
In
the
naval
base
was
a
museum
that
showcased
mostly
Tamil
armory
obtained
during
the
Civil
War.
I
was
shown
tanks,
submarines,
guns,
canons,
diving
gear
and
more.
The
museum
itself
was
located
within
converted
military
bunkers
atop
a
mountain.
Tourism
is
used
for
what
Hyndman
calls
a
Sinhala
nationalist
project
of
ongoing
militarization.23
(Hyndman
2014)
During
my
visit
to
the
war
museum:
my
tour
guide
was
a
soldier,
I
was
driven
by
soldiers,
and
I
was
served
tea
and
food
by
soldiers.
At
many
similar
sites
I
visited
across
the
country,
soldiers
had
sold
me
the
entry
tickets.
I
was
especially
intrigued
at
the
fact
that
while
there
was
no
hesitation
to
showcase
the
weaponry
and
tactics
of
the
LTTE,
there
was
a
noticeable
absence
of
national
military
arsenal
at
these
museums.
Hyndman
21
IBID
22
Simpson, E., & Corbridge, S. (2006). The Geography of Things That May Become Memories:
The 2001 Earthquake in Kachchh-Gujarat and the Politics of Rehabilitation in the Prememorial
Era.Annals of the Association of American Geographers, 96(3), 566-585.
October 2014
suggests
that
these
sites
look
to
emphasise
the
power
and
threat
once
posed
by
the
LTTE,
so
as
to
emphasise
the
strength
of
the
Sri
Lankan
Government
in
defeating
them.24
Amarasingam
argues
that
a
victory/defeat
narrative
permeates
these
sites
of
memory25,
and
as
I
recall
my
own
visit
this
notion
was
evident.
Many
scholars
argue
that
the
Tamil
Tiger
movement
has,
and
continues
to
be
dehumanized
by
the
state.
These
sites
of
memory
project
the
LTTE
as
a
force
that
was
once
a
major
threat,
and
could
one
day
once
again
be
a
major
threat.
The
reason
for
this
being
that
as
long
as
the
LTTE
is
still
a
potential
threat,
military
still
have
reason
to
control
the
north.
What
eventuates
from
this
is
a
completely
militarized
state,
wherein
Tamil
people
in
the
north
continue
to
be
marginalized
in
the
united
and
free
nation.26
24
Hyndman, J., & Amarasingam, A. (2014). Touring Terrorism: Landscapes of Memory in
Post-War Sri Lanka. Geography Compass, 8(8), 560-575.
25
IBID
October 2014
In
the
midst
of
the
conflict,
Sri
Lanka
was
struck
by
more
tragedy,
when
a
major
tsunami
hit
in
December
2004.
While
the
tsunami
left
damages
around
the
entire
country,
the
most
affected
areas
were
in
the
North
and
the
East,
regions
widely
occupied
and
operated
by
the
LTTE.
The
North
is
also
home
to
most
of
Sri
Lankas
Muslim
population,
while
the
rest
of
the
country
is
predominantly
Buddhist. 27
Simpson
and
de
Alwis
explored
acts
of
restoration
and
acts
of
remembrance
surrounding
the
tsunami
in
Sri
Lanka,
and
found
an
interesting
dichotomy
in
how
the
state
dealt
with
the
north
and
how
the
state
dealt
with
the
south.28
As
according
to
Simpson,
Acts
of
memorialization
are
inseparable
from
reconstruction
initiatives,
and
politics
of
all
kinds
and
at
all
levels
have
influenced
the
design,
location
and
inauguration
ceremonies
of
memorials.29
(Simpson;
de
Alwis
2008,
6)
Far
more
effort
was
put
into
sites
of
memory
in
the
north.
The
scarcity
of
Muslim
sites
of
memory
(despite
religious
differences
in
memorial
practice)
is
a
clear
indication
of
the
states
mediation
of
the
past
in
the
north.
Dhana
Hughes
states
that
in
the
aftermath
of
violence,
recreating
life
entails
a
process
of
inbuing
ones
past
violence
with
powerful
moral
meanings
through
the
negotiation
of
memory.30
(Hughes
2013,
170)
Memorial
sites
are
physical
spaces
wherein
memory
is
mediated
and
collective
memories
are
formed.
27
Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster: Politics and culture of
memorials in Gujarat and Sri Lanka. Anthropology Today, 24(4), 6-12.
28
IBID
29
Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster: Politics and culture of
memorials in Gujarat and Sri Lanka. Anthropology Today, 24(4), 6-12.
30
Hughes, D. (2013). Violence, torture, and memory in Sri Lanka: life after terror. London:
Routledge.
October 2014
Following
the
end
of
the
Sri
Lankan
Civil
War
in
2009,
the
Sri
Lankan
government
carefully
chose
to
preserve
particular
aspects
of
the
LTTE
arsenal
in
order
to
accentuate
the
threat
they
once
posed
and
to
heighten
the
triumph
of
the
state
in
defeating
them.
In
this
effort,
many
Tamil
memorial
sites
have
been
erased
and
replaced
with
military
zones,
tourist
zones,
or
both
at
the
same
time
as
I
witnessed
earlier
this
year
in
Trincomalee.
Civilian
casualties
who
were
Tamil
have
been
widely
forgotten
in
the
public
memory
of
the
war.
The
collective
memory
of
the
civil
war
that
these
sites
construct
is
one
that
portrays
the
state
not
only
as
the
victors,
but
as
heroes
who
have
saved
the
country,
while
obscuring
the
subsequent
tragedy
and
loss
surrounding
the
conflict.
Tourism
is
now
an
industry
that
encourages
the
complete
militarization
of
the
state,
and
the
war
tourism
in
the
north
continues
to
push
forward
this
idea.
After
25
years
of
territorial
conflict
the
government
(or
military)
is
at
last
able
to
completely
control
the
north
and
sites
of
memory
allow
them
to
continue
to
do
so.
October 2014
REFERENCE LIST:
Hughes, D. (2013). Violence, torture, and memory in Sri Lanka: life
after terror. London: Routledge.
Huyssen, A. (2003). Present pasts: urban palimpsests and the
politics of memory. Stanford, Calif.: Stanford University Press.
Hyndman, J., & Amarasingam, A. (2014). Touring Terrorism:
Landscapes of Memory in Post-War Sri Lanka. Geography
Compass, 8(8), 560-575.
Rigney, A. (2012). Reconciliation and remembering: (how) does it
work?.Memory Studies, 5(3), 251-258.
Simpson, E., & Corbridge, S. (2006). The Geography of Things That
May Become Memories: The 2001 Earthquake in Kachchh-Gujarat
and the Politics of Rehabilitation in the Prememorial Era.Annals of
the Association of American Geographers, 96(3), 566-585.
Simpson, E., & Alwis, M. D. (2008). Remembering natural disaster:
Politics and culture of memorials in Gujarat and Sri
Lanka. Anthropology Today, 24(4), 6-12.
Varatharajah, S. (2013, May 22). Possessing Memories, Designing
Cemeteries: The Production And Policing Of Memories In Post-War
Sri Lanka.Colombo telegraph. Retrieved October 20, 2014, from
https://www.colombotelegraph.com/index.php/possessingmemories-designing-cemeteries-the-production-and-policing-ofmemories-in-post-war-sri-lanka/
10