Sugandhi Alias Andal Devanayaki

by T. D. Ramakrishnan

  ‘Then?’

  ‘That was a great blunder. The production of the movie was completely controlled by Thambimuthu. I never got the opportunity to meet VP or any other prominent leader. I gave the full script to Thambimuthu for final approval. As VP himself was acting in the movie, the media wing sent him the script for consent. When he saw the transcript of his secret conversation with Rajini, he was shocked. He shook with rage. More than the fact that the conversation was part of the script, it was the fact that people knew about this highly guarded meeting that enraged him. He summoned Thambimuthu and two others who were connected with the movie. Sugandhi was also called. VP firmly believed that Thambimuthu was responsible and did not suspect Sugandhi at all. He had always treated her in a special manner since she joined the Iyakkam. Maybe it was because she spoke English fluently and was very smart. Luckily, Bhuvana and I were location-hunting on the Jaffna Medical College campus at the time. Acting upon information that the situation was becoming tense, some teachers helped us go into hiding.

  ‘By evening, Thambimuthu was dragged to meet VP. Within minutes, Thambimuthu was shot dead after being accused of revealing highly guarded secrets of the Iyakkam. He didn’t get the opportunity to speak one word in defence. Thambimuthu struggled in the throes of death, unaware of what his crime was or why he was being punished. He kept trying to say something until his last breath. Seeing Thambimuthu struggle, Sugandhi lost her mental balance.

  ‘She felt that her parents and brother were lying there gasping for breath. Forgetting all the rules of the Iyakkam, she rushed at VP screaming, “Are you mad?” Several guns were aimed at her immediately, but VP stopped them from firing. She put the tape recorder on the table and switched it on. When the conversation between VP and Rajini flooded the room, silence fell upon the listeners. VP shouted, “Switch it off.”’

  ‘Was she shot dead as well?’

  ‘No. If that were the case, I wouldn’t be wandering around looking for her. Switching off the tape recorder, she asked VP, “Does the king of the Iyakkam fear the truth?” Fearing that Thambimuthu’s fate would be hers as well, she shut her eyes. But nothing happened. For the first time, VP pardoned someone. Who knows why? Sugandhi continued to work for the media wing for a while. Eight days later, on 27 November 2002, during the celebrations of Hero’s Day, she made the arrangements for our escape.’

  ‘Do you have a copy of the recording?’

  ‘I lost the cassette. Only Sugandhi knows where the transcript she had written is now. I have a copy that I wrote down from memory. It may have errors.’

  I gave Mary a copy of the transcript. She read it with surprise.

  The Last Meeting

  VP: You must forgive me, Rajini. I wanted to discuss some important issues. That is why I brought you here.

  Rajini: Prabha, what is there to discuss? You are not interested in hearing names like Arulmozhi or Sivapadam.

  VP: We are speaking from different perspectives. To attain a free land, we will have to sacrifice a lot. The Iyakkam is nearing victory. We can ensure it only if the ordinary people support the freedom fighters. It is certain that V.P. Singh’s new government will withdraw the Peace Keeping Force. The number of countries supporting us is also on the rise.

  Rajini: I’m not really interested in politics. These are topics dear to people like you who thirst for power. I only think of ways to bring peace to this land.

  VP: When did you lose interest in politics? It was you who explained politics to me when we met at the age of seventeen. Why don’t you realize that unquestioned authority is necessary to maintain peace and order?

  Rajini: I don’t trust you there, Prabha. You always have some excuse whenever a possibility for peace arises. Why are we wasting our time talking about this?

  VP: I called you here to congratulate you as well as to request a favour. I really appreciate the fact that you chose to come back here rather than become a refugee in Europe. You could have lived comfortably abroad, satisfied with your degrees and pursuing your research activities. Instead, you came back and reopened the Jaffna Medical College after the Peace Keeping Force had destroyed it.

  Rajini: Thank you. But I don’t think it’s a great sacrifice. I came with the kids you sent to fetch me to discuss some unpleasant issues. You were absolutely wrong to kill all the leaders of the Iyakkam and other freedom movements in order to secure your position. How could you act like that, despite having read the works of Gandhi and Subhash Chandra Bose? It was wrong to forcibly recruit women and children to the Iyakkam. And to enlist anyone in the military before they become mature is a crime.

  VP: I cannot win this argument with you. It was necessary to build up the movement. You must understand that I was not working with selfish motives. I have only one aim – a free land. Once I attain that I will, like Gandhi, renounce power.

  Rajini: Somehow, I don’t believe you. You behave as if you are intoxicated with power. Tell me, how can I help you?

  VP: You may be surprised when I ask you the first favour. You must go back abroad to continue your medical research. You must take up full-time research at some university in the UK or the US. That is the best option for you and your daughter.

  Rajini: This is indeed hilarious. First you appreciate my decision to return, then you request me to go back. Are you in your senses?

  VP: Yes, I am conscious of what I’m saying. You are a personality of international renown. Your words are given great importance. You criticize the activities of the Iyakkam, the Sri Lankan military and the Peace Keeping Force. Neither you nor your friends pay any attention to the good intentions of our struggle. When you talk about the women in the Iyakkam, you forget the fact that we respect each and every member, especially women. Not a single crime against women has been committed by our members – nor will any violence be committed in the future.

  Rajini: Prabha, this is nothing great. Any government should function in this manner. But the Iyakkam lacks freedom and democracy, the most essential concepts for the success of any movement. Now, what is the second favour you want?

  VP: You might think that this is a joke. I need this second favour only if you reject the first one. You must develop the infrastructure of Jaffna Medical College and raise it to international standards. Channel your energy into medical research. Don’t waste your time and energy in human rights activism.

  Rajini: Prabha, things are very clear. You are not in the least bit concerned about whether I do any research or not. You just want me to stop my activism, particularly my criticism of the Iyakkam. That is impossible. My student days are definitely over. I have decided to spend the rest of my life as a full-time human rights activist.

  VP: If you criticize the Iyakkam, we may have to intervene. Then I might not be able to think of you as my friend or remember that our fathers were friends.

  Rajini: Are you trying to scare me? I may not be able to think of you when I expose the human rights violations of the Iyakkam.

  VP: So, we need not speak any further.

  Rajini: I don’t think so. I still expect you to give up violence, though.

  VP: And I still hope that you will consider my requests. The first option is the best for you.

  After reading through it, Mary asked me in wonder, ‘Is all this true?’

  ‘I’m not sure. I have my doubts. But they were of the same age and very conscious about their rights and freedom. They fought for their rights. It was during this time that Rajini’s sister joined the Iyakkam and became an active member. When she was in London, Rajini too was an active member of the London committee of the Iyakkam.’

  9

  In the evening, the female students of the Jaffna Medical College organized an informal meeting of Women Against War. The venue was the conference hall in Tilko Jaffna City Hotel where we were staying. Nearly fifty people participated in the meeting organized by the student union’s secretary, Poomani Selvanayagam, and her friends. They had initially planned to screen No More Tears Sister: Anatomy
of Hope and Betrayal, directed by Helene Klodawsky and based on Rajini Thiranagama’s life, and to follow it up with a discussion. Amina El Abidi was to be the moderator. But they altered the programme slightly after inviting us. They wanted Christie to introduce the documentary before its screening. While I was scripting The Woman Behind the Fall of the Tigers, I had watched No More Tears Sister several times. This was the most authentic documentary made on Rajini Thiranagama. Helena was able to successfully portray Rajini’s personal life as well as accurately describe the political ideology she believed in. This documentary was widely shown in Europe, Canada and the US with the support of international human rights agencies, and pacifists, both Sri Lankans and Tamils who had settled abroad, lent their support. It had won several international awards, including awards for best documentary and photography, and had first been screened in 2005, which was the golden age of the Iyakkam. Though the Iyakkam intellectuals criticized No More Tears Sister produced by the Canadian Film School, they did not take a stand against it publicly. Fearing the Iyakkam, nobody dared screen the documentary in many public venues. But when it was uploaded on YouTube, both supporters and detractors watched and spoke about it.

  Helene presented Rajini through the words of her sisters Nirmala and Vasuki, her husband Dayapala Thiranagama, and her children Narmada and Sharika. As original footage of Rajini was unavailable, Helena tried to recreate some scenes using Rajini’s second daughter Sharika, but I felt that Sugandhi would have done a much better job. Sharika could become Rajini only in physical appearance. Her respect for her mother was an obstacle to embracing the role wholeheartedly. But Helene had to be applauded for creating in the audience a sense of having actually seen Rajini. The narration by the Booker-prize-winning Michael Ondaatje was touching. Yet, I felt that the documentary had not explored all the possibilities of the cinematic medium. Maybe it had to do with issues of authenticity in making a documentary.

  The meeting began with Christie’s speech.

  ‘Ladies and gentlemen, good evening to you all. I feel that my introductory speech to the documentary is unnecessary. My colleagues and I are here to watch No More Tears Sister once more and to listen to your discussion. I am standing before you as Poomani compelled me to speak. No More Tears Sister altered my life in every possible way. Three years ago, before I watched this documentary in London, I had no idea who Rajini Thiranagama was. But after watching this documentary, she became the person I most admire. The more I learned about her, the more my respect increased. Rajini and Dayapala belonged to different races and different religious backgrounds. Their love story amazed me. Later, when I met Peter in Berlin, Rajini’s story became a possibility for a big movie. As we progressed with the project, Mary Ann, the cinematographer in this project, became part of my life. These are my personal details.

  ‘I feel that, as far as the organization Women Against War is concerned, Rajini Thiranagama is an icon of resistance and martyrdom. Rajini said, “I want to prove that ordinary women like me too have enormous courage and the will to fight alone and hold our inner selves together.” We need such icons in these times, because all wars are essentially wars against women. They are cruelly exploited, emotionally, physically and sexually. For men clad in battledress, whether they come with swords or guns, on horseback or in armoured cars, the value of their conquest seems heightened by the violation of women. This is a reality that Rajini showed us, which we must recognize. There need to be resistance movements against wars.

  ‘But often, we have to pay a very dear price for this. Rajini was willing to make that sacrifice. That is why she was able to write a few months before her death that, “One day, a gun will silence me and it will not be held by an outsider, but by a son born in the womb of this very society, from a woman with whom I share a history.” I bow before Rajini’s memory. Thank you all.’

  A deep silence filled the hall when the eighty-minute documentary ended. For a while, nobody spoke. Then, one or two people walked out, wiping their tears. Though tea was served, not many people wanted it. After some time, Amina El Abidi stood up to initiate the discussion.

  ‘Good evening, friends. This is an important day for those of us who belong to the organization, Women Against War. Though Rajini was not a member of our organization, she believed in this movement. She reacted against war with a hundred times more force than we did. I believe that the meeting held in Veerasingam Hall this morning will be of great help in re-establishing Rajini in our minds. That meeting, as you all know, was under the strict control of the government. Everyone who spoke at that meeting was under tremendous pressure. I don’t think that this meeting is controlled to that extent. Nobody has told us what we can or cannot speak about. Yet, I must be careful. One of you might be a government spy. The moment you start speaking of peace and freedom, you become an enemy of the government. Because your president, like many other rulers in the world, fears the people and fears democracy. That is why hundreds of journalists and human rights activists in your country are kidnapped, go missing or are killed. I don’t intend to prolong my words. Those of you who wish to speak are requested to come up to the stage and introduce yourselves before speaking.’

  ‘Greetings, everyone! I am Karpooram. A final-year medical student. I write a blog on human rights issues within the Iyakkam under the name Karpoora Nayaki. I have certain points to raise against this movie. It is not proper that the director has only hinted at and not openly told us how Rajini madam was killed, who her assassins were and who wanted her dead. There are many people in this country who know the answers to these questions. More important than to find out who committed the murder is to find out who put them up to it.’

  ‘Greetings! I am Maria Arputham. I echo what Karpooram said. More enquiries should be made into Rajini Madam’s death. Enquiries should also be made about other such murders that were part of the war for the past twenty-five years.’

  ‘Hello! I am Srikanthamalar. I cannot completely agree with Karpooram and Maria. After twenty-five years of war, our country is slowly moving towards peace. I think that we should not create fresh trouble by dredging up old issues. All of them, whether it is the Iyakkam or human rights activists like Rajini, fought for the freedom of the Tamils. Their chosen paths may have been different. There might have been quarrels and skirmishes in the midst of the war. Some may have been killed. None of that happened for personal gain. It was an effort to prevent the weakening of the Iyakkam. It was for the magnificent dream of a free land. We failed. If we had won, Iyakkam’s flag would have been fluttering from Jaffna Fort. That is something we should never forget.’

  ‘Greetings! I’m Anbu Chezhiyan. I know that it is not proper for me to speak at a women’s meeting. But there is something to what my friend Srikanthamalar said. It would be wonderful if we could find a medicine to help us to forget everything that happened in this country. We will forget Selvanayagam. We will forget Ponnambalam. Let’s forget Kuttimani, Dileep and Rajini Madam. Let’s forget Annan, Balachandra and Isaipriya. Let’s forget everyone. What will be left is peace … Nonsense!’

  Anbu Chezhiyan staggered out. He was drunk, but he hadn’t seemed so when he spoke. Everyone stared at him in surprise. By then, a woman had started speaking.

  ‘Good evening. I’m Susanthika. I’m Sinhalese. I was a fan of Rajini Madam from my childhood because, through her life, she showed us how Sri Lankan people can overcome barriers of race and language. The greatest revolution in her life was her marriage to Dayapala Thiranagama. Through that marriage, we witnessed how love becomes a synonym for revolt. Only love can overcome religion, race, language and colour. Women should be able to defeat war with love. Naturally, this also means that music, poetry and other creative arts will flourish. Violence will have to fail when faced with love.’

  Karpooram could not contain herself.

  ‘Susanthika, you are very romantic. Those who haven’t had to personally experience the devastation of war can afford to be romantic. But we, who have lost everythin
g in war, cannot. Rajini Madam and her friends started an institution called Poorani for the rehabilitation and empowerment of women who had to face the devastation of war. Some girls in Poorani tried to resist war with song and poetry. When they started to sensitize women against violence and encourage them to be independent and demand their rights, the Iyakkam turned against them. They did so because if women were oriented in this manner, they would find it difficult to forcibly recruit women to the Iyakkam and to brainwash rape victims into becoming suicide bombers. So they portrayed Poorani and its workers as anarchic feminists. According to the Iyakkam, all feminists were bad and so was the emancipation of women.’

  This time, Srikanthamalar stood up.

  ‘Karpooram, it is not right to speak like this. Iyakkam was a movement that treated women with utmost respect. No one has ever reported women activists being raped.’

  ‘Maybe. But on the whole, the Iyakkam promotes a patriarchal power structure. They have never accepted that a woman has complete control over her body. They assumed extremely reactionary stances regarding morality. Why were Selvi, a Poorani member, and her friend Manohar killed? Selvi was a poet who won the 1992 PEN International Freedom to Write Award. No woman in the history of the Eelam had written such strong political poems as her. Sivaramani, who was a more vociferous poet, burnt all the poems she had written and committed suicide in 1991 at the age of twenty-three. There are more such instances that prove how brutally the Iyakkam treated female intellectuals.’

  ‘Karpooram, you are only speaking of elite women. Ask any ordinary woman. They will never speak against VP or the Iyakkam. It was the Iyakkam that protected them from the Sinhalese army until the war ended. When the Peace Keeping Force came in like eagles to tear women apart, the Iyakkam protected them.’