International Postgraduate Research Conference (IPRC)
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Item Inclusion and Exclusion of Girls and Women in Armed Conflict of Sri Lanka(19th Conference on Postgraduate Research, International Postgraduate Research Conference 2018, Faculty of Graduate Studies,University of Kelaniya, Sri Lanka, 2018) Galagama, I.K.The women and girls’ participation in armed conflict is common and women have been playing in war and conflict as revolts, independence struggles, and war in many countries. Feminism centers on the idea that all women are oppressed by virtue of their gender. However, this does not necessarily imply that all women will be oppressed in the same way or that the origins of their oppression are the same. The main objective of the research was to examine specific effects of armed conflict with special reference to Sri Lanka. The specific objectives were, to determine the gendered impact of forced displacement in armed conflict, to examine the change in gender relations in armed conflict, and to discover which armed conflict increased gender based violence. The research being carried out implementing both quantitative and qualitative data collection methods, informed by secondary literature. Secondary data will be solicited from books from the libraries, articles from the internet and journals and documentations on armed conflict on women and children. The finding revealed that sexual and gender based violence denies women security, the right to enjoy and forces them into subordinate positions compared to men. Moreover, forced migration is caused by armed conflict and has become common in the under developing countries like Sri Lanka. Nevertheless, finding shows that women become vulnerable to physical and to all forms of gender violence. As a conclusion, women and war have been challenged here because they ignore the active roles women have played in supporting conflict, both in combat and in acts of violence against civilian populations. Moreover, it is too narrowed to limit women as victims and men as warriors. Why because women play both roles in conflict situation supporting roles like intelligence, logistics, food, nursing as well as combat, bombing and suicide missions. However, there are reasons why women become a part of war. The reasons are various and majors are formed recruitment, oppression, and being valued in the society. Moreover, it is being found that same as men, women also share same danger and insecurity specifically being vulnerable and also sexual exploitation. Nevertheless, there are both physical and psychological effect faced by women during and after the war. Besides, it is obvious that women are not inherently peaceful and men are not inherently violenceItem Friendship, Justice and Sri Lanka’s Armed Conflict: A Study of Somaratne Dissanayake’s Saroja(Faculty of Graduate Studies, University of Kelaniya, 2015) Jayasena, N.Writing about a nation emerging from three decades of violent conflict requires one to rethink identities irrevocably altered by the dehumanizing effects of war. Since the conclusion of the armed conflict in May 2009, there has been much talk of reconciliation but more often than not, the debate has been framed by the discourse of terrorism, on the one hand, and human rights or war crimes discourse on the other. This paper attempts to circumvent such regressive approaches to reconciliation by focusing on the politics of friendship by examining Somaratne Dissanayake‘s first feature film Saroja (1999), which focuses on the subversive friendship between a Sinhala schoolteacher and a Tamil Tiger. In Chapter 8 of Nicomechean Ethics, Aristotle argues that friendship is the very foundation of a unified nation. ―Friendship seems too to hold states together, and lawgivers to care more for it than for justice; for unanimity seems to be something like friendship.‖ Not only is friendship the glue that holds communities together but friendship also supersedes the law, because Aristotle views friendship as the cornerstone of unity. He goes so far as to say that where friendship exists, there is no need for justice; however its converse, justice without friendship, is futile. Indeed as a nation emerging from a protracted civil war, contemporary Sri Lanka is a space where minority communities demand that state-sanctioned injustices be redressed, but if justice without friendship is counter-intuitive, it is imperative to forge new partnerships between these two communities through a redefinition of Sinhala-Tamil relations. Further reinforcing this link between friendship and justice, Jacques Derrida remarks, ―friendship plays an organizing role in the definition of justice, of democracy even.‖ Derrida‘s reiteration that ―fraternity‖ is located between equality and liberty and is the foundation of the French Republic has particular resonance to postwar Sri Lanka. If Tamil militancy in Sri Lanka was launched on the demand for equality (and liberty) for Tamils, to invoke the concept of fraternity or friendship is to highlight that reconciliation cannot occur in a cultural vacuum.