"The Hindu" Media-Partner-Of-Genocide

பத்திரிக்கை அறம்: கருத்தரங்கம் 01 நவம்பர் மதியம் 2 மணி
தேவநாயகம் பள்ளி, தி நகர், சென்னை

Conference On Human Rights Violation in South Asia

Conference ----- “ Human rights violation in South Asia”


Topics

1) srilanka's human right violations

a)freedom of journalists. R.K.Mattu (Chief journalist - Indian express)

b) m...ilitrization . R.K.Mattu (Chief journalist - Indian express)

c) situation's of the IDP camps. Father. Prakash louise (South asia Director - JFG REFUGEE SERIVCE) .


2) Human rights violation of tamil fisherman-- Mr.Muruganandham (Seceretry - Tamil nadu fisherman association) .

3) human right violations in north-east states of India

a) special laws which protect government-Mr.Vijay kumar (National Law school)

b) freedom of journalist- Mr.Venhu (General Seceratry - Naga people movoment)
c) The History of Kashmir & their human rights violation -Mr.Deena (Other media)


3) human right violations in south asian region
a) dibet , nepal , miyanmar -Mr.Sethu(friends of Tibet)


4) geographic politics & their financial supports-Mr.arivazhagan(Freelance journalist)


5) Functions of a Human right organizations -Mr.paul Newman(Lecturer - bangalore university)



Place - United thelogical collage - #63,Millers Road, Benson Town,Bangalore-46. Landmark- Behind cantonment railway station)


Date : 25/10/2009 Time - Evening-3.00P.m to 7.00P.M


"தெற்காசியாவில் மனித உரிமை மீறல்கள்"கருத்தரங்கம்
தலைப்புகள் மற்றும் பேச்சாளர்கள்

1) இலங்கையின் மனித உரிமை மீறல்கள்

அ) பத்திரிக்கைச் சுதந்திரம் மற்றும் இராணுவமயமாக்கல் .R.K.Mattu (Chief journalist - Indian express)

ஆ) இடப்பெயர்வு முகாம்களின் அவல நிலை .Father.Prakash louise (South asia Director - JFG REFUGEE SERIVCE) .

2) தமிழக மீனவர்களின் வாழ்வாதாரப் பிரச்சனைகள் - Mr.Muruganandham (Seceretry - Tamil nadu fisherman associatioந்) .

3) இந்திய வட கிழக்கு மாநிலங்களில் மனித உரிமை மீறல்களும்

அ)வட கிழக்கு மாநிலங்களில் மனித உரிமை மீறல்கள் . Mr.Venhu (General Seceratry - Naga people movoment)

ஆ)குடிமை மீறல் சிறப்பு சட்டங்கள்.Mr.Vijay kumar (National Law school)
இ) காஷ்மீரின் வரலாறும், மனித உரிமை மீறல்களும்.Mr.Deena (Other media)

4) தெற்காசிய நாடுகளில் மனித உரிமை மீறல்கள் .Mr.Sethu(friends of Tibet)

5) புவி சார் அரசியலும் , பொருளாதார நலன்களும் .Mr.arivazhagan(Freelance journalist)
6) மனித உரிமை அமைப்பின் செயல்பாடுகள். Mr.paul Newman(Lecturer - bangalore university)


இடம்.யுனைட்டட் தியாலஜிக்கல் கல்லூரி , 63, மில்லர் சாலை, பென்சன் நகரம், பெங்களூரு 46. கண்டோன்மென்ட் தொடர்வண்டி நிலையத்தின் பின்புறம் உள்ளது.

'Vocal Protest against Media Oppression in Srilankan State' Event -Photos

நெஞ்சு பொறுக்குதில்லையே.......

UNLOCK THE CAMPSS...BOYCOTT SL

தமிழின பாதுகாப்பு பேரணி...மாநாடு

எமது மக்களை விடுதலை செய்க...

Release the Civilians From Internment Camps Before Monsoon...rally..conference

Eyewitness Report - Living in Menik Farm

Menik Farm is divided into five zone camps. Each zone has a Tamil ‘figure head’ from the administrative service receiving orders from Sinhala civil servants who work closely with the military. The Tamil ‘figure head’ and all other interned staff take orders from the military.

South Asia has never witnessed such a large scale, state-organized crime as one committed on Eezham Tamils by the government of Sri Lanka . Perhaps the world has never witnessed hitherto that such a crime of internment camps for civilians could be initiated collectively by all the powers of the world and the UN, and could be left like this without anyone being able to do anything about it. A civilian woman who was a captive in the Zone 3 of the internment camp of Menik Farm for four months, and managed to come out by ‘other means’ a month ago, writes on her experience in the camp – an indelible shame for the so-called civilised world

On occasional visits by dignitaries, she writes, “Then a van with video cameras drove by and started throwing bread and some “sambol” at the inmates crowded behind the office. The inmates rushed competing for the bread while the amused cameramen were videoing. Inmates on many occasions have told me of seeing similar scenes being videoed.”



Gun and stick (long baton rods) wielding military control the inmates at all times.

Reporting misbehaviour of the military could be fatal, she writes: I asked one senior government employee inmate if this misconduct by the military ought to be reported. I was told that if I attempt anything like that I will “disappear.”

The wind during June/July was extreme and it was like living permanently in a sandstorm. Everyone was covered with sand that will come raining down every few minutes. There were a couple of heavy downpours soon after we arrived in the camp. Some of the camps in the lower lying areas were flooded.

The toilets are only less than five meters from my tent and the smell was strong when the emptying of the toilet pits is not carried out in time, which is always the case. When there is water shortage, which is frequent, concern about how one is going to use the toilet becomes the most serious problem of the day, surpassing the problems of food, health and other major issues.

I have never seen flies and mosquitoes in such numbers in my life. While eating, one hand is fully occupied with chasing the flies; a practice that children will not adopt thus consuming food contaminated by flies that come straight from the toilets very nearby.

The campsites are zigzagged with open canals that take away the dirty water. This is the best breeding area for the mosquitoes and the water in the canal is always covered with a thick layer of mosquitoes lying low during the daytime ready for swamping once the sun sets.

The very first commercial event in the camp after our arrival was the bank. Banking advertisements were the most prolific in the camp and everyone knew that they were all competing for the savings of the war refugees now interned in terrible conditions.

Other sellers came along and curiously all of these sellers were Sinhalese except for an odd Muslim seller.

Most of the items brought in for sale were those that could be sold with big profit like ice-cream, soda, and biscuits. Basic needs, such as sun hats for children were not sold. Anyone who visited the camp could see very young children roaming around without a hat, one cause for the frequent illness suffered by the children. It was a profit driven retailing with no concern for the people and the inmates understood this clearly.

The UNHCR staff inquired the Tamil officers about vegetables and they were told that Tamil officers have been instructed by the Vavuniya District Secretariat that no vegetables are to be given to inmates. This remained the case until I left the camp. The people with regular salaries could afford to buy the vegetables, which were very expensive and the others, the majority just survived with the dry rations.

Majority of the children including infants did not have milk (powder) except an occasional packet handed out by some charity. Once a father of a seven-month-old baby came begging for some sugar to put in the plain tea (black tea) to be given to his seven month old baby because the mother did not have enough breast milk and the baby was hungry. Plain tea had become the regular diet for this baby.

Each zone has two or three OPD clinics of varying sizes. Most of the doctors attending the clinics are non-Tamil speakers.

The queues are very long and the doctors work at break neck speed. I have seen a doctor writing a prescription to a 12-year-old boy without finding out what is wrong with the boy.

Once an educated mother told me that she visited the doctor for treatment for her baby as well as for herself. The medicine dispensers mixed up the medicines and gave the baby what should have been given to the mother.

People young and old suddenly dying after a few days of fever is a common occurrence.

The camp zones are divided by barbed wire and crossing from one zone to the other to see relatives or friends is a punishable crime. The writer described a few instances she witnessed and says, “It is these people suffering intense anxieties about friends and families who were brutally stopped by the military from entering adjacent camps to checkout if the missing loved one has arrived there. The number of times inmates were brutally beaten when caught attempting to cross is countless.”

Once I saw an old man just squatting on the zone-3 side of the gravel road watching through the barbed wire the goings on in zone-2. A military person walking past called the old man on to the road and started beating him. It was clear to me that the beating on this occasion was purely for sadistic pleasure. I have seen a few more instances of sadistic actions by the military.

The military also separated families by taking away people suspected of LTTE membership at Omanthai where all refugees were first recorded. Trying to locate the whereabouts of such members was the most traumatic.

If there was any doubt that the Menik Farm camps are anything other than prisons the procedure in place for outside visitors to meet inmates will clear away any doubt.

The actual meeting area is divided by iron sheets up to the chest and above it are wooden grills similar to what one would find in a prison. The visitors and inmates can talk through this grill and also exchange items over the grill. One is permitted only around 20 minutes maximum to talk because there will be hundreds more waiting. Even within this short time one is often interrupted by the military demanding the national identity card of the visitor and details about the relationship to the inmate.

If an inmate dies in a hospital outside camp to which the inmate was transferred earlier, there is a small chance he or she will get something resembling a funeral.

A three and a half year old boy died near my tent and his aunts who brought him up were not allowed to even go and see the dead body of the boy.

Any death within the camp has no chance of a funeral. The body is just removed by the military and nothing is heard of after that.

There were these people whom the camp inmates called ‘CIDs”. They were apparently senior LTTE members who had been taken away and then “released” into the camp to be with their families.

We also heard another well-known female LTTE member coming in Sri Lankan military uniform to the camps and identifying LTTE members in the camp.

Those who arrived in May described the experience of the last few days of the war in great detail. Many said that during the last few days they never walked erect due to fear of being hit by shelling. When making the move to exit the area they said that they had to walk over dead bodies.

Right to self-determination

The Tamil people’s right to self-determination
Deirdre McConnell
TCHR

"This article provides an overview of the crisis in Sri Lanka and states why an armed
conflict has developed in the northern and eastern parts (north-east) of the country. The Tamils' accusations—of discrimination, denial of the right to self-determination, abrogated agreements and violations of international human rights and humanitarian law amountingto genocide by successive Sri Lankan governments—are supported by specific evidencegiven by international human rights and legal experts, international human rights nongovernmental organizations and other relevant entities. The democratic parliamentary efforts and the non-violent resistance struggle of the Tamil people prior to the outbreak of war are traced over several decades. The article includes an outline of social and law and order achievements in the north-east under the de facto administration of the Liberation Tigers of Tamil Eelam (LTTE) and concludes with some current international dimensions of the situation."

The United Nations (UN) Charter of 1945 supports the view that self-determination is a legal principle, and as such the right to self-determination is placed crucially in the first article of each of the two major human rights covenants of 1966: the International Covenant on Civil and Political Rights (ICCPR) and the International Covenant on Economic, Social and Cultural Rights (ICESCR) (UN 1996). The recognition of self-determination rights was first applied in the 1960s to countries hitherto ruled by colonial powers, for example several countries in Africa—during the decades that followed, the right to self-determination of several other peoples has been internationally recognized. Despite the fact that the principle and fundamental right of self-determination is firmly established under international law, consideration of the Tamil people's right to self-determination and, importantly, the outright denial of this right for many decades are frequently omitted in discourse pertaining to the ethnic conflict in Sri Lanka.

Indigenous Tamil people have lived for more than 2,500 years in the northern and eastern parts of present-day Sri Lanka (north-east), known as the Tamil hereditary area. In precolonial days there was the Tamil Kingdom in the north-east (Jaffna) and two Sinhalese kingdoms in the south, called Kotte and Kandy. Drawings and maps from the time of the Greek explorer Ptolemy, and later from the period when the British came to the island, show how the areas of the Tamils and the Sinhalese were recorded separately from antiquity.[ ]

Extensive research has shown that one of the ways in which the relationship between the
government and the Tamils was altered to the disadvantage of the Tamils was a programme of systematic colonization of parts of the Tamil homeland area. The nature and extent of Sinhalese colonization in Tamil provinces and their impact on those provinces' ethnic composition and political character have been well documented. [ ]
To many observers this was a process of internal colonization to change demographic patterns and performed two important functions: to lend weight to the false argument that the Tamils never occupied any part of the island exclusively and to eventually alter electoral boundaries and create new Sinhala electorates for the rapidly increased number of Sinhalese settlers. The District of Trincomalee is a notable example. In 1881, 4.2 per cent of the population were Sinhalese and 89.5 per cent were Tamil-speaking. However, by 1981, the Sinhalese had increased to 33.6 per cent of the population, whereas the Tamil-speaking population had decreased to 62.8 per cent. [ ]
The colonization of the Tamil homeland areas continues today.

In 1948, at independence, the Tamils had 33 per cent of the voting power in the
legislature. Upon the disenfranchisement of the estate Tamils (in 1950), however,
this proportion dropped to 20 per cent. The Sinhalese obtained more than a 2/3
majority in the Parliament, making it impossible for the Tamils to exercise an
effective opposition to Sinhalese policies affecting them. (Leary 1983, 11) [ ]

If the intention of the Sinhala Only Act had been purely to replace the colonial language of English, the genuine solution would have been to introduce both Sinhala and Tamil as languages with equal status—restoring the situation to that of the precolonial era. However, it was not only this Act but also the disenfranchisement legislation and the colonization process as a whole which were designed to marginalize the Tamils' rights under the guise of democracy. [ ]

Given Buddhism's presumed non-violent philosophy, the question arises, how could committed
Buddhist monks and their wider community in Sri Lanka actively take part in the political violence of the Sinhalese against the Tamils? The nature of the participation of monks in national politics became increasingly volatile from the 1940s. Some Buddhist monk ideologues have been seeking to establish an 'ideal Buddhist-administered society'. In this, they refer to and rely on the 'Myth of Re-conquest', which eulogizes the ancient victories of the Sinhalese Prince Dutugemunu over the Tamil King Ellalan in which thousands of Tamils were killed, and makes a virtue of killing in defence of Buddhism. It also inculcates the belief that Sinhala Buddhists are racially superior to the Tamils. In the early 20th century, the leading proponent of these ideas was Anagaraka Dharmapala (1864-1933). In Dharmapala's view, the Tamils and other non Sinhalese did not belong on the island. This exacerbated friction and contributed to riots as early as 1915 between Muslims and Sinhalese. It is this ideology that influences the policies and actions of the Sinhalese government.

As each new policy of discrimination was introduced, the Tamil people organized dignified protests based on satyagraha (non-violent civil disobedience in the Gandhian manner), inspired by the belief that it would bring forth positive change in the political arena. These non-violent actions continued for thirty-five years after independence and were invariably crushed with hostile and repressive measures taken by the police and army on the direction of the government. Often anti-Tamil riots would follow state intervention. For example, in the non-violent protests against the
Sinhala Only Act, some 300 Tamil protesters were attacked, and in some cases stoned, by a government-supported Sinhalese mob numbering in the thousands. [ ]

During the period between these agreements, over 500 Tamils were killed in political violence and anti-Tamil riots, and the Tamils' socioeconomic structures were also damaged by government sponsored arson, vandalism and looting. By this time the Tamil civil society, non-violent movement and its political counterpart, the Federal Party, had started to consider that it was time to exercise their right to self-determination, as they had been consistently denied the right to freely determine their political status and freely pursue their economic, social and cultural development as provided
for in international law in Article 1.1 of the ICCPR and ICESCR.

Although the UN Charter endorses the right to self-determination, one of the ironies of the 20th century is that such 'peoples' frequently suffer from the lack of an international mechanism that supports a people's legitimate aspirations for the right to self-determination. Such a mechanism would clearly need to take into account the fact that countries where peoples seeking selfdetermination reside invariably circumvent negotiations. Tamil politicians were persistent in their
efforts to find a peaceful solution, although attempts to secure a federal arrangement through democratic processes have been shown to be futile, as described above. There is demonstrable evidence that the Tamils had exhausted all possibilities through dialogue before they were drivento demand their right to self-determination. In July 1977, the Tamil United Liberation Front (TULF),the representative party of the Tamils, declared in its election manifesto (which served as a form ofreferendum to the electorates in the Tamil areas),What is the alternative now left to the nation that has lost its rights to its language,rights to citizenship, rights to its religions and continues day by day to lose its traditional homeland; The Tamil Nation must take the decision to establish its sovereignty in its homeland on the basis of its right to self-determination … to establish the independence of Tamil Eelam … either by peaceful means or bydirect action or struggle.In the north-east, 86 per cent of the electorate turned out to vote in this election, of which 68 percent voted for the TULF. Overall, 65.9 per cent voted for candidates who stood for an independent Tamil Eelam.

Clearly, the Tamil people had voted overwhelmingly in favour, showing the majority of the Tamilpeople's desire for self-determination to be defined by external self-determination. However, the government did not respect the popular mandate verified by this democratic and legal process. On the contrary, the government introduced the Sixth Amendment to the Constitution, which prohibited peaceful advocacy of independence. The constitution itself further denied Tamils an effective role in the decision-making process. This explains why most Tamils boycotted elections for many years
afterwards, as their views were simply not taken into account. There ensued heavy, welldocumented vote-rigging on the part of successive governments who encouraged discredited Tamil groups to stand for election.

Vaddukoddai Resolution

THE RESOLUTION
Unanimously adopted at the First National Convention of the
TAMIL UNITED LIBERATION FRONT
held at Vaddukoddai
on May 14, 1976
Chairman S.J.V. Chelvanayakam Q.C., M.P. (K.K.S)


Whereas, throughout the centuries from the dawn of history, the Sinhalese and Tamil nations have divided between themselves the possession of Ceylon, the Sinhalese inhabiting the interior of the country in its Southern and Western parts from the river Walawe to that of Chilaw and the Tamils possessing the Northern and Eastern districts; And, Whereas, the Tamil Kingdom was overthrown in war and conquered by the Portuguese in 1619, and from them by the Dutch and the British in turn, independent of the Sinhalese Kingdoms; And,

Whereas, the British Colonists, who ruled the territories of the Sinhalese and Tamil Kingdoms separately, joined under compulsion the territories of the Sinhalese and the Tamil Kingdoms for purposes of administrative convenience on the recommendation of the Colebrooke Commission in 1833; And,

Whereas, the Tamil Leaders were in the forefront of the Freedom movement to rid Ceylon of colonial bondage which ultimately led to the grant of independence to Ceylon in 1948; And,

Whereas, the foregoing facts of history were completely overlooked, and power over the entire country was transferred to the Sinhalese nation on the basis of a numerical majority, thereby reducing the Tamil nation to the position of subject people; And,

Whereas, successive Sinhalese governments since independence have always encouraged and fostered the aggressive nationalism of the Sinhalese people and have used their political power to the detriment of the Tamils by-
a.Depriving one half of the Tamil people of their citizenship and franchise rights thereby reducing Tamil representation in Parliament,


b.Making serious inroads into the territories of the former Tamil Kingdom by a system of planned and state-aided Sinhalese colonization and large scale regularization of recently encouraged Sinhalese encroachments, calculated to make the Tamils a minority in their own homeland,


c.Making Sinhala the only official language throughout Ceylon thereby placing the stamp of inferiority on the Tamils and the Tamil Language,


d.Giving the foremost place to Buddhism under the Republican constitution thereby reducing the Hindus, Christians, and Muslims to second class status in this Country,


e.Denying to the Tamils equality of opportunity in the spheres of employment, education, land alienation and economic life in general and starving Tamil areas of large scale industries and development schemes thereby seriously endangering their very existence in Ceylon,


f.Systematically cutting them off from the main-stream of Tamil cultures in South India while denying them opportunities of developing their language and culture in Ceylon, thereby working inexorably towards the cultural genocide of the Tamils,


g.Permitting and unleashing communal violence and intimidation against the Tamil speaking people as happened in Amparai and Colombo in 1956; all over the country in 1958; army reign of terror in the Northern and Eastern Provinces in 1961; police violence at the International Tamil Research Conference in 1974 resulting in the death of nine persons in Jaffna; police and communal violence against Tamil speaking Muslims at Puttalam and various other parts of Ceylon in 1976 - all these calculated to instill terror in the minds of the Tamil speaking people, thereby breaking their spirit and the will to resist injustices heaped on them,


h.By terrorizing, torturing, and imprisoning Tamil youths without trial for long periods on the flimsiest grounds,


i.Capping it all by imposing on the Tamil Nation a constitution drafted, under conditions of emergency without opportunities for free discussion, by a Constituent Assembly elected on the basis of the Soulbury Constitution distorted by the Citizenship laws resulting in weightage in representation to the Sinhalese majority, thereby depriving the Tamils of even the remnants of safeguards they had under the earlier constitution, And,
Whereas, all attempts by the various Tamil political parties to win their rights, by co-operating with the governments, by parliamentary and extra-parliamentary agitations, by entering into pacts and understandings with successive Prime Ministers, in order to achieve the bare minimum of political rights consistent with the self-respect of the Tamil people have proved to be futile; And,

Whereas, the efforts of the All Ceylon Tamil Congress to ensure non-domination of the minorities by the majority by the adoption of a scheme of balanced representation in a Unitary Constitution have failed and even the meagre safeguards provided in article 29 of the Soulbury Constitution against discriminatory legislation have been removed by the Republican Constitution; And,

Whereas, the proposals submitted to the Constituent Assembly by the Ilankai Thamil Arasu Kadchi for maintaining the unity of the country while preserving the integrity of the Tamil people by the establishment of an autonomous Tamil State within the framework of a Federal Republic of Ceylon were summarily and totally rejected without even the courtesy of a consideration of its merits; And,

Whereas, the amendments to the basic resolutions, intended to ensure the minimum of safeguards to the Tamil people moved on the basis of the nine point demands formulated at the conference of all Tamil Political parties at Valvettithurai on 7th February 1971 and by individual parties and Tamil members of Parliament including those now in the government party, were rejected in toto by the government and Constituent Assembly; And,

Whereas, even amendments to the draft proposals relating to language, religion, and fundamental-rights including one calculated to ensure that at least the provisions of the Tamil Lanaguage (Special Provisions) Regulations of 1956 be included in the Constitution, were defeated, resulting in the boycott of the Constituent Assembly by a large majority of the Tamil members of Parliament; And,

Whereas, the Tamil United Liberation Front, after rejecting the Republican Constitution adopted on the 22nd of May, 1972, presented a six point demand to the Prime Minister and the Government on 25th June, 1972, and gave three months time within which the Government was called upon to take meaningful steps to amend the Constitution so as to meet the aspirations of the Tamil Nation on the basis of the six points, and informed the Government that if it failed to do so the Tamil United Liberation Front would launch a non-violent direct action against the Government in order to win the freedom and the rights of the Tamil Nation on the basis of the right of self-determination; And,

Whereas, this last attempt by the Tamil United Liberation Front to win Constitutional recognition of the rights of the Tamil Nation without jeopardizing the unity of the country was callously ignored by the Prime Minister and the Government; And,

Whereas, the opportunity provided by the Tamil United Liberation leader to vindicate the Government’s contention that their constitution had the backing of the Tamil people, by resigning from his membership of the National State Assembly and creating a by-election was deliberately put off for over two years in utter disregard of the democratic right of the Tamil voters of Kankesanthurai, and,

Whereas, in the by-election held on the 6th February 1975, the voters of Kankesanthurai by a preponderant majority not only rejected the Republican Constitution imposed on them by the Sinhalese Government, but also gave a mandate to Mr. S.J.V. Chelvanayakam, Q.C. and through him to the Tamil United Liberation Front for the restoration and reconstitution of the Free Sovereign, Secular, Socialist State of TAMIL EELAM.

The first National Convention of the Tamil United Liberation Front meeting at Pannakam (Vaddukoddai Constituency) on the 14th day of May, 1976, hereby declares that the Tamils of Ceylon by virtue of their great language, their religions, their separate culture and heritage, their history of independent existence as a separate state over a distinct territory for several centuries till they were conquered by the armed might of the European invaders and above all by their will to exist as a separate entity ruling themselves in their own territory, are a nation distinct and apart from Sinhalese and this Convention announces to the world that the Republican Constitution of 1972 has made the Tamils a slave nation ruled by the new colonial masters, the Sinhalese ,who are using the power they have wrongly usurped to deprive the Tamil Nation of its territory, language citizenship, economic life, opportunities of employment and education, thereby destroying all the attributes of nationhood of the Tamil people.

And, while taking note of the reservations in relation to its commitment to the setting up of a separated state of TAMIL EELAM expressed by the Ceylon Workers Congress as a Trade Union of the Plantation Workers, the majority of whom live and work outside the Northern and Eastern areas,

This convention resolves that restoration and reconstitution of the Free, Sovereign, Secular, Socialist State of TAMIL EELAM, based on the right of self determination inherent to every nation, has become inevitable in order to safeguard the very existence of the Tamil Nation in this Country.

This Convention further declares -
a.that the State of TAMIL EELAM shall consist of the people of the Northern and Eastern provinces and shall also ensure full and equal rights of citizenship of the State of TAMIL EELAM to all Tamil speaking people living in any part of Ceylon and to Tamils of EELAM origin living in any part of the world who may opt for citizenship of TAMIL EELAM.
b.that the constitution of TAMIL EELAM shall be based on the principle of democratic decentralization so as to ensure the non-domination of any religious or territorial community of TAMIL EELAM by any other section.
c.that in the state of Tamil Eelam caste shall be abolished and the observance of the pernicious practice of untouchability or inequality of any type based on birth shall be totally eradicated and its observance in any form punished by law.
d.that TAMIL EELAM shall be a secular state giving equal protection and assistance to all religions to which the people of the state may belong.
e.that Tamil shall be the language of the State, but the rights of Sinhalese speaking minorities in Tamil Eelam to education and transaction of business in their language shall be protected on a reciprocal basis with the Tamil speaking minorities in the Sinhala State.
f.that Tamil Eelam shall be a Socialist State wherein the exploitation of man by man shall be forbidden, the dignity of labor shall be recognized, the means of production and distribution shall be subject to public ownership and control while permitting private enterprise in these branches within limit prescribed by law, economic development shall be on the basis of socialist planning and there shall be a ceiling on the total wealth that any individual of family may acquire.
This Convention directs the Action Committee of the TAMIL UNITED LIBERATION FRONT to formulate a plan of action and launch without undue delay the struggle for winning the sovereignty and freedom of the Tamil Nation;

And this Convention calls upon the Tamil Nation in general and the Tamil youth in particular to come forward to throw themselves fully into the sacred fight for freedom and to flinch not till the goal of a sovereign state of TAMIL EELAM is reached.

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