The spirit of Christmas and the memory of tsunami
By Rajan Philips
For the littoral people of South and Southeast Asia, Christmas is also the anniversary of the tsunami that devastated them two years ago on the day after Christmas. Most of the more than 1.5 billion Christians in the world share the spirituality of Christmas, but all Christians and an even greater number of non-Christians are also infected by the spirit of Christmas – the caring, giving, sharing, remembering and celebrating spirit at best, as well as the obscene consuming practices at worst.
It was this Christmas mood that made the shock of the Indian Ocean tsunami of 26 December 2004 reverberate throughout the world and caused an unprecedented outpouring of help and concern for the victims of tsunami. That global generosity itself became a problem and in Sri Lanka it has earned the deserving wisecrack: the NGO tsunami.
If it is a ‘pathetic fallacy’ to call tsunami the nature’s fury, the timing of the tsunami, the day after Christmas, posed questions of faith to religious believers and their guardians. Why did God permit such devastation on his people? At the more mundane level, particularly in Indonesia and Sri Lanka, the tsunami also raised questions of politics.
The Question of Faith
Three months after the tsunami, Dalton Forbes, the veteran Catholic Priest and longtime professor at the Ampitiya Catholic Seminary provided some illuminating answers, both faithful and practical, to these questions. The religious part of his response was a brilliantly deductive reasoning for those who share his faith and for followers of all faiths. Within this religious framework, Rev. Forbes outlined the manner in which human beings should use intelligence and wisdom in dealing with nature (science) and with one another (politics).
God, argued Forbes, gives instincts to animals to help them preserve themselves and gives human beings intelligence and will. The animals at Yala retreated inland sensing the bad mood of the nature, while all of the Indian Ocean littorals lacked the sensors that the Pacific Ocean countries had and that would have warned us of the tsunami. The wag might say that god given intelligence is used unevenly and the advantages of science are not spread equally.
The rich benefit from science while the poor, as they have always through the ages, turn to religion – “the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of spiritless conditions.” That was Karl Marx anguishing, still in his salad days in the nineteenth century. Marx, however, saw as the positive spirit in Christmas its celebration of child Jesus. The mature Jesus anticipated and condemned the abuse of the Christmas spirit – the vulgar consumerism that is so characteristic of our age – when he whipped and chased away the merchants for turning the Temple of Jerusalem into a “den of thieves.”
The Christmas spirit that globalized the shock of the Asian tsunami did bring in some dividends. There has been remarkable global coordination in establishing tsunami warning systems outside the Pacific countries. Sri Lanka’s Parliamentary Committee surpassed all expectations in reviewing and compiling emergency alert measures for dealing with future natural disasters. Warning systems alone are not good enough to avoid or minimize the effects of natural disasters.
More important is to avoid unplanned and ill-planned large scale human settlements in areas that are vulnerable to natural disasters. Countries like Sri Lanka do not have preventative and responsive systems in place to deal with recurrent minor disasters such as floods and landslides. There is neither a sense of urgency nor any public action plan to deal with unregulated building on slopes, to record and monitor soil conditions on slopes, and to provide a proper system of drainage (for rainwater) both in the hill country and in the low lying lands.
Where Sri Lanka has failed most is in the long term rehabilitation of the victims of tsunami, and two years after the disaster there is no light at the end of the tunnel for most of them. There is plenty of blame to throw around but that will be of little comfort to the still displaced victims of tsunami. There have been serious allegations of corruption as well as clear evidence of systemic inability to use the money that has been donated to international and government agencies. Of the monies donated, only a third is said to have been used so far to undertake reconstruction measures.
These actions and inactions, Father Forbes will argue, tantamount to turning away from God and leaving ourselves unprotected against nature. Looked at it another way, those who are responsible for these actions and inactions – political leaders, public decision makers and incompetent NGOs (who have no business in permanent reconstruction) – are also those who are the least vulnerable against natural disasters.
The Political Failure
Father Forbes was at his unexceptionable best in drawing the moral lessons of the tsunami disaster: “It is clear that the tsunami shows that this country is only one nation. All the boundaries, either natural or conventional, of race, language, religion, social class and caste were disregarded by the tsunami. There is no final value in all of this. The tsunami showed us that we are linked in solidarity as one country. There are no permanent boundaries except the sea. The tsunami has forced the Government, the LTTE and all political parties to collaborate. A new ‘tabula rasa’ or clean slate has been formed on which a new political system can be written.”

[Children at a welfare camp in Kudaththanai, Nov 2005 - Pic: HumanityAshore.org]
Needless to say the Sri Lankan leaders – the Government, the LTTE, political parties and institutions – have been at their worst in failing to live up to this moral expectation. In terms of the scale of devastation, the 2004 tsunami was a tale of two tragedies – in Aceh (Indonesia) and Sri Lanka. Both had political problems and were in the throes of political violence. After the tsunami, Indonesia and Aceh have stopped fighting and managed to find a clean slate and start writing a new political system.
In Sri Lanka, on the other hand, the clean slate, on which a new political system could have been written, has been thrown around with irresponsible abandon. Every time some attempt is made to write something new on the slate, the slate is taken to courts, vandalized in committees, rejected at talks, targeted by suicide bombs, and is now being dragged through the battle field. More than the desecration of the metaphorical slate, the real victims of the tsunami are again being traumatized by the outbreak of violence.
The victims of tsunami and of war will have little cause or means to enjoy the spirit of Christmas, although most of them will continue to find in religion the heart of a politically heartless country.










Listing out the numerous barriers facing the average Sri Lankan today, Bishop Chickera points out that all communities, all leaders and all democratic institutions must collaborate in overcoming these barriers and to do so to shift from our respective entrenched positions. “We cannot see the sea from Kilinochchi or Sri Jayawardenapura. To do this we all need to climb Sri Pada, the mountain sacred to all communities.” Following is the message.