The machineries of establishment – the crony capitalists, and the corporates that guard its operations; employ various interest group that are not at cross roads. And they would be systematically infiltrated among the targeted races.
They would appear in the guise of being progressive and forward thinking.
A classic recent example that can be quoted is Jallikattu.
The so called progressive forces acted against Jallikattu in the name of animal rights. They declared that the tradition is male chauvinistic, archaic and has no place in a modern society.
When the entire student community, women and the entire race felt that their ancient tradition is coming under a systematic assault, and organized themselves through mass protests, these phony progressives took a backseat.
Nandikadal requests to be aware of these phonies in every races.
The cultural elements of an ethnic group, its ceremonies, its traditional games, its religious rituals; all carry the belief system and the wisdom of the ethnic group for generations. They not only serve the purpose of continuity but can also serve to ward off all the measures that are aimed at committing a systematic genocide against the ethnicity.
Nandikadal emphasizes the need to organize micro level protests that involves people on the ground on a continuous basis.
Nandikadal reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.
Nandikadal defines that the protesting attitude is indeed an asset that has the strength to give permanent defeat to every other sinister design of brutal regimes.
As a race that fights for its liberation, our men should realize how a military strategy too can give a helping hand.
Though we have completely abdicated our claims to the land, Nandikadal introduces these military strategies in different ways.
Though we have relinquished some of our urban, rural areas, and roads, Nandikadal asserts that we keep a control and maintain continuity over our forests, woods, water bodies, and our coastal regions.
Nandikadal explains that only continuity of resources can ensure continuity of protests. By subjecting the military and political activities of the genocidal regimes, to continued questioning and, by raising serious exceptions, by organizing people’s protest, by resurrecting popular protests, and by skirmishes, the military and political strategies of the genocidal regime shall be disrupted.
Hence if our forests are being destroyed, it should be understood that our possible military strategies of the future are coming under attack now.
But Nandikadal has observed all these micro details and highlights them to our generation.
Few years back, some militants under the able leadership of Deivigan sacrificed themselves for the cause. They are perfect example of the military strategy that Nandikadal asks us to adopt.
Similarly the mass uprisings of “Keppapulavu” people is a wonderful example of people’s movement.
Therefore by not buckling to the sinister designs of the establishment and by coming out from a failure mentality, we can go a long way and retain the momentum of protest.
Nandikadal demands that the ethnic groups waging a struggle for their liberation need to keep themselves in a fluid state like water. Nandikadal opines that only in a fluid state, the ethnicity can fill itself to any shape and carry forward its struggle.
Nandikadal compares this attitude to its demeanour and calls it by the name “Water Theory”.
Outside the battle field, the victory of the genocidal regimes in the international arena is immaterial if back home they could not crush the rebellion of the races they have subjugated. The continued strategies to bruise the protests is what keep them successful.
That is because the regional and geopolitical forces are ready to attack the Sinhalese quoting the same world order they have created.
But the adversaries do not have any tactics to deal with the uprising of the people in a large scale. They just do not have the wherewithal to confront a race that has absorbed and assimilated the nuances of “Pirabaharaniyam”.
In the contemporary world, victory depends on who has the competency to sustain the victory earned.
The exact reason why Nandikadal appeals to keep the spirit of protests live among the Tamils and organize for small demonstrations so that the momentum can be sustained.
Nandikadal once again reiterates the fact that the protesting people can change the form and style of the protests but can never succumb to any pressure whatsoever and give up protesting all together.
It is this stubborn character that can give the occupier a face of failure. Nandikadal says that this character forms the principle capital of the protesting race.
The message of Nandikadal to Muslims
Nandikadal fully agrees to a separate identity of Muslims if majority of them feel so quoting their cultural differences.
These are some of the knots faced by many races while they fight their oppressor. If some elements within the fighting races feel they are different in identity, the oppressor gets a brownie point. Nandikadal cautions that a devious plan by the oppressor can create rift within the races and can contribute to their downfall.
But without these understandings, if the Muslims continue their efforts of aligning with the establishment only to destroy the geography and occupy the land of the Tamils, they would then have to face the reality of their identity being questioned and brace themselves to lose their current status.
The acts of the Muslims to align with the genocidal establishment is myopic and will generally undermine their quest for individual identity.
Nandikadal shows extreme concern for these fringe nationalities.
When the day beckons for the Tamils to win their homeland back from the oppressor, when the country breaks into two nations, one for the Sinhalese and one for the Tamils, the attitude of the Muslims shall make them go nowhere. Nandikadal warns the Muslims of the plight that awaits them.
So this is in a way is a forewarning to the Muslims by Nandikadal.
Because Nandikadal does not expresses concern for the Tamils alone who are waging a liberation struggle. Rather it takes cognizance of the fact that many races are waging a similar war and provides tactical support in its doctrine.