The Lucifer Effect in the Streets: The Tragic End of Sri Lankan Parliamentarian Amarakirthi Athukorala

Dr Ruwan M Jayatunge 

The shocking murder of former Sri Lankan parliamentarian Amarakirthi Athukorala, along with his security officer, during ARAGALAYA in 2022,  raises profound questions regarding human behaviour and the darker aspects of human nature. According to the reports, the mob attacked the two men with poles and clubs. The post-mortem examination revealed that MP Athukorala died from multiple injuries, severe fractures, and internal bleeding. This tragic incident was not perpetrated by professional assassins but rather by ordinary individuals. In light of this tragic event, it is imperative to pose a critical question. What drives an average individual to commit murder? 

During ARAGALAYA, we observed that certain radical politicians, celebrities, intellectuals from universities, community leaders, and even some members of the clergy not only endorsed violence but also subtly encouraged the public to target those they deemed enemies of the people. This prompts us to an important inquiry: what led ordinary civilians to engage in such acts of brutality?

Reflecting on our recent history reveals a series of shocking incidents, including brutal acts of violence perpetrated by ordinary individuals. One particularly shocking event occurred in 1956 during the racial riots in Panadura, where a Hindu Poosari was tragically burned alive by a mob. This act of savagery was not carried out by seasoned criminals but rather by everyday people who succumbed to the chaos and hatred of the moment. 

In 1971, Rohana Wijewwera led an uprising and formed a group of child soldiers known as RATHU GATAV, or Red Youngsters. During the peak of this rebellion, a gruesome incident occurred involving a 16-year-old student from Tholangamuwa Madya Maha Vidyalaya, who brutally murdered an elderly man named Pabilis from the Kegalle District. The young school boy first struck the victim's head with a mamotee before burying him alive. Analyzing this incident, we ought to question how a schoolboy could exhibit such brutal behaviour.

On August 28, 1977, in Vavunikulam a group of 20 to 25 Tamils attacked a lorry transporting 15 Sinhalese fishermen and a police constable who had returned to collect their belongings. This violent incident resulted in the deaths of five fishermen and the constable, with their bodies later found inside the burned lorry. It is important to note that those responsible for this act were not the members of the LTTE but were Tamil civilians.

In 1983, a group of Lumpenproletariat in Wellawatta poured petrol onto a vehicle and ignited it during racial riots, resulting in the tragic deaths of several passengers who were trapped inside and burned alive. Notably, the individuals responsible for this heinous act had no prior history of barbarous violence. Some of them were street vendors.

During the Eelam war, a group of child soldiers from the LTTE launched an attack on a Sinhala village, murdering unarmed civilians. In a particularly horrific act, infants were brutally killed by the child soldiers, holding the babies by their legs and striking their heads against a wall. Many of these young child soldiers were schoolboys who had been indoctrinated into the ideology of Prabhakaran's racial separation.

This raises the question: how did these everyday people become capable of such abominable acts? The phenomenon of group dynamics/mob mentality plays a crucial role in this transformation, as it can strip away individual moral compasses and replace them with a collective impulse that often leads to violence and chaos.

In moments of heightened emotion and group dynamics, individuals may find themselves swept up in a tide of aggression, abandoning their personal ethics in favour of the group's actions. This unsettling reality compels us to examine the underlying psychological mechanisms that can turn ordinary citizens into participants in brutality, challenging our understanding of morality and the potential for savagery that exists within us all. This aspect was particularly significant in the case of Amarakirthi Athukorala.

The primary process that facilitates this transformation is deindividuation, a state where individuals lose their sense of self-awareness and personal responsibility while immersed in a group. Being part of a large crowd creates a "veil of anonymity". Individuals feel their personal identity is hidden, which reduces their fear of negative consequences or judgment, emboldening them to break social norms they would normally follow alone. 

Diffusion of Responsibility is another key factor. In a mob, the feeling of personal responsibility for an act is shared across the entire group. Emotions such as rage, fear, and excitement spread rapidly through a group, often bypassing rational thought. This "contagion" can create a hypnotic state or a crowd frenzy, in which individuals mimic the aggressive behaviours they observe.  

Dehumanization of the Victim make easy for them to unleash violence against them.  Mobs often justify violence by placing the victim "outside" the community's moral boundaries. By labelling a target as an enemy or a "criminal," the group neutralizes normal moral restraints against harming others. Group Norms and Peer Pressure too affect the mob mentality. 

Upon the announcement of the verdict in the case of Amarakirthi Athukorala and the murder of his bodyguards, many of the twelve convicted individuals were overcome with emotion, breaking into tears and wailing as the death sentences were pronounced. Some of the defendants protested loudly, asserting that they were innocent bystanders caught up in the chaos of the crowd. No one accepted accountability for the situation.

We will now examine the dynamics involved in mob violence. Charles-Marie Gustave Le Bon, a French polymath, indicated that crowds lose their personality and adopt a "collective mind" characterized by anonymity, contagion, and suggestibility. He believed that the dynamics of group behaviour can lead to a significant alteration in personal judgment and decision-making, often overriding individual rationality in favour of the prevailing sentiments of the crowd. 

In his influential work, The Instincts of the Herd in Peace and War, the English neurosurgeon Wilfred Trotter provides a profound analysis of how collective psychology can overshadow individual ethical principles. Trotter argues that when individuals become part of a crowd, their personal moral compass is often diminished, leading to behaviours that may contradict their own values. 

In 1922, Sigmund Freud introduced the concept of a "herd instinct," which describes a psychological phenomenon where individuals tend to follow a leader or a collective group without critical examination or skepticism.

Freud's concept of the "herd instinct" provides a compelling framework for understanding the psychological underpinnings of mob violence. This instinct refers to the innate tendency of individuals to conform to the behaviours and emotions of a larger group, often leading to a loss of personal identity and moral judgment. In a mob setting, individuals may feel a sense of anonymity and diminished personal responsibility, which can result in aggressive and irrational behaviour that they might not exhibit in isolation. The collective energy of the group can amplify emotions such as fear, anger, or excitement, creating a volatile environment where rational thought is overshadowed by primal instincts.

Despite the existence of various theories, an elusive element remains linked to group violence. Based on my discussions with the esteemed Stanford Professor Philip Zimbardo, I encountered a different perspective. He emphasizes the Lucifer Effect, which illustrates how ordinary individuals, typically seen as good, can become agents of evil when subjected to particular situational and systemic influences. Zimbardo defines deindividuation as a state where individuals lose their sense of personal identity and self-awareness within a group.

Our final task - how do we prevent mob mentality and turning ordinary people into perpetrators of violence? Preventing mob mentality and the radicalization of everyday people requires a multi-layered approach that addresses individual psychology, group dynamics, and systemic failures. Its important to educate people about how they are carried away by mass hysteria in mob events. One critical objective is to dismantle the prevailing "culture of impunity" that frequently encourages mob behaviour. Also its important to be proactive bystanders who involve standing up for victims and confronting aggressive behaviour instead of succumbing to group mentality.

Who Killed JFK ?

Several years ago, I authored a book that discussed the intricate details surrounding the assassination of President John F. Kennedy. My research took me to various locations, including Minsk, where I gathered information about Lee Harvey Oswald's life during his time in the Soviet Union. Additionally, I visited the JFK Museum in Boston, which provided further insights into the events of that fateful day. In my assessment, I firmly believe that Oswald was not acting alone; the evidence suggests that multiple shots were fired at the presidential motorcade, indicating the presence of several snipers. It appears that Oswald was used as a scapegoat in a larger scheme. The motivations behind the assassination are complex; JFK's intention to withdraw troops from Vietnam threatened the interests of military leaders and top class businessman who profited from the conflict, leading to discontent among the upper echelons of the military establishment. Furthermore, following the failed Bay of Pigs invasion, certain factions within the CIA harboured resentment towards Kennedy, which may have contributed to their desire to see him removed from power. This convergence of interests points to a conspiracy, suggesting that elements within the so-called "deep state" orchestrated the assassination of JFK.

මම කෙනඩි ඝාතකයා ජීවත් වූ මින්ස්ක් නගරයට ගියා ඔහු ජීවත් වූ නිවස බලන්න. ඉන් පසු මිචිගන් වල හෙන්රි ෆෝඩ් මියුසියම් එකේ කෙනඩිට වෙඩි වදින ලෙමොසීන් එක දැක්කා ( ඉතිහාසය ටච් කරන්න ආස නිසා ලනුව පැනලා හිමීට වාහනය ටච් කලා. wrong thing ) මගේ මේ පොතෙන් මම පෙන්වා දෙන්න හැදුවේ කෙනඩි ඝාතනය කලේ ඔස්වල්ඩ් නොවන බව ; On November 22, 1963, President John F. Kennedy was killed by a sniper in Dallas, Texas. The police arrested Lee Harvey Oswald for the crime. While being escorted to the Dallas County Jail, Oswald was shot by Jack Ruby. Oswald succumbed to his gunshot injuries. He was 24 years old. Oswald was buried in Shannon Rose Hill Memorial Park in Fort Worth, Texas. Oswald’s mother, his wife Marina, and 22-month-old daughter June attend the funeral. Read https://transyl2014.blogspot.com/2015/06/the-trail-of-lee-harvey-oswald.html

Being Job vs Being Meursault

 

Job (from the book of Job, Biblical Text) was a pious man who believed in God. He held a firm conviction that a divine force orchestrated the course of his life, guiding him through the myriad experiences that shaped his existence. Job's perspective emphasizes a fundamental principle of moral conduct: individuals who engage in virtuous actions can expect to receive rewards, while those who commit wrongful deeds will face consequences. Job held a firm belief in an afterlife filled with paradise, confident that he would reunite with his loved ones beyond death. With God as his guiding light, he never experienced a sense of solitude in this world. Job found comfort in his belief in a metaphysical entity, which helped him reconcile with the adversities he encountered throughout his life.

Meursault, the central character and narrator in Albert Camus's existentialist work, The Stranger, embodies a profound skepticism towards the existence of a higher power. He explicitly rejects the notion of God, viewing life through a lens that dismisses the concepts of divine justice and karma as mere illusions. Meursault posits that the essence of life is rooted in absurdity, suggesting that the universe operates without any predetermined laws or structures. He perceives events as occurring in a haphazard manner, akin to the erratic movements observed in Brownian motion. Meursault possesses a profound awareness of the absence of any divine presence or higher power governing the universe. He recognizes that the cosmos operates independently of any spiritual oversight, leaving him to confront the stark reality of his existence in solitude. He lives in an existential isolation and a cynical world view.

Now we can explore the question of who experienced greater happiness in life: Job or Meursault? Job lived in a realm where he felt a profound sense of security, bolstered by his unwavering faith in divine protection, even amidst the relentless trials and tribulations that beset him. Despite enduring immense suffering, including the loss of his wealth, health, and family, Job maintained a steadfast belief that his perseverance would ultimately lead to divine reward and a return to happiness. Job may have existed within a distorted perception of reality or under a guise of deception, yet he found contentment in his circumstances.

Meursault understood that the cosmos operates without predetermined laws, revealing a world where events unfold randomly and unpredictably. In this vast expanse, the notion of a savior is rendered obsolete, leaving individuals to navigate their own paths in a landscape devoid of inherent meaning. He recognized that absurdism encapsulated the essence of existence, highlighting the dissonance between humanity's quest for significance and the indifferent universe that surrounds them. This realization fostered a profound acceptance of life's inherent chaos, prompting Meursault to confront the reality that each person must ultimately rely on themselves in the face of an uncaring world.

When comparing the lives of Job and Meursault, it becomes evident that Job experiences a greater sense of happiness, while Meursault embodies a more cynical and discontented outlook. This raises a profound question about the essence of life: is it preferable to dwell in a deceptive reality filled with happiness, or to confront the harsh truths of existence, even if it leads to unhappiness?

Dr. Ruwan M Jayatunge

How the Duvalier Regime Transformed Vodou from a Communal Spiritual Practice into a Mechanism of State-Sponsored Fear

François Duvalier, often referred to as "Papa Doc," served as the President of Haiti from 1957 until he died in 1971. During that time, he established one of the most oppressive and enduring dictatorships in the nation's history. His regime was characterized by a pervasive atmosphere of fear and repression, which he skillfully cultivated through his belief in and manipulation of Vodou practices. Duvalier utilized the mystique of Vodou not only as a personal belief system but also as a political tool to intimidate and control the populace. Under Duvalier, "zombification" became a literal mechanism of state repression.

The paranoia and suspicion that characterized François Duvalier's later years may have been influenced by an underlying mental health condition. In 1959, he experienced a significant health crisis, suffering a massive heart attack followed by a prolonged nine-hour diabetic coma. This traumatic event has led analysts to speculate that it could have resulted in permanent brain damage, which in turn may have contributed to his increasingly erratic behavior and profound mental instability. As a consequence, Duvalier began to engage in a relentless pursuit of individuals he deemed suspicious, often acting on mere conjecture rather than concrete evidence. This shift in his psychological state not only affected his governance but also instilled a climate of fear and repression within Haiti, as he sought to eliminate any perceived threats to his power. His regime of terror is estimated to have caused approximately 30,000 deaths. Some estimates suggest as many as 40,000 died during his specific tenure due to direct violence and siphoned aid, leading to endemic famine.

François "Papa Doc" Duvalier passed away in 1971, leaving behind a legacy marked by tyranny and oppression, yet he did so without ever facing justice for the numerous atrocities he committed during his regime. His death came as a relief to many who had suffered under his rule, characterized by widespread human rights violations and a climate of fear. In a move that would ensure the continuation of his authoritarian legacy, Duvalier designated his son, Jean-Claude "Baby Doc" Duvalier, as his successor, thereby entrusting the reins of power to a young leader who would inherit the same oppressive tactics and governance style.

While "Papa Doc" was dying, he reportedly performed private Vodou ceremonies to "transfer" his protective spirits and the "mystical mandate" to Jean-Claude. Unlike his father, who was a deep scholar of Vodou and "Noirisme," Jean-Claude’s relationship with the religion was largely pragmatic and detached. However, he realized the importance of Vodou to keep people in fear, and he continued to use Vodou as a repressive tool because it worked.

In 1986, Jean-Claude "Baby Doc" Duvalier was ousted from power following a significant uprising that reflected the deep-seated frustrations of the Haitian populace. This revolt was primarily driven by widespread dissatisfaction with his authoritarian rule, characterized by severe human rights violations, rampant corruption, and a series of economic mismanagement that left the country in dire straits.

Jean-Claude "Baby Doc" Duvalier escaped to France in the early 1980s, taking with him a substantial fortune amassed through corrupt practices during his regime. After decades in exile, he made a surprising return to Haiti in 2011, asserting that he intended to assist in the nation's recovery from the catastrophic earthquake that struck in 2010. However, his arrival was met with swift legal action; just two days later, Haitian authorities detained him and brought forth serious charges, including corruption, embezzlement, and the misappropriation of public funds. Duvalier's only court appearance occurred in February 2013, where he attempted to defend himself against these grave accusations. He passed away later that same year, leaving the legal proceedings unresolved and the allegations against him without a conclusive judgment.

Wes Craven's 1988 film, The Serpent and the Rainbow, intricately weaves a narrative that explores the intersection of horror and political reality, set against the tumultuous backdrop of the Duvalier regime in Haiti. This horror-thriller delves into the pervasive atmosphere of fear that characterized the era, illustrating how the authoritarian government employed terror as a means of control over its populace. The film not only highlights the brutal tactics of the regime but also incorporates elements of black magic and witchcraft, which serve to amplify the sense of dread and helplessness experienced by the people.

The Duvalier regime significantly altered the nature of Vodou, transforming it from a communal spiritual practice rooted in the cultural identity and social cohesion of Haitian society into a tool of state-sponsored intimidation and control. Under the leadership of François "Papa Doc" Duvalier and later his son Jean-Claude "Baby Doc" Duvalier, Vodou was co-opted to serve the interests of the state, with the regime portraying itself as the protector of the faith while simultaneously using it to instill fear among the populace.

Dr. Ruwan M Jayatunge

Austria - The Land of Beauty and Music

 

Dr Ruwan M Jayatunge 

Austria is renowned for its breathtaking Alpine landscapes and is a truly picturesque nation. During a ferry ride from Ostend to Dover, I had the pleasure of meeting an Austrian named Shultz. Our conversation revolved around Austria and its rich history, providing me with valuable insights.

I asked him about the average Austrian's perspective on Hitler's annexation of Austria in 1938. At that time, a significant number of Austrians greeted the annexation with enthusiasm. However, the release of the film The Sound of Music later revealed a shift in sentiment, as audiences became more aware of the struggles faced by the von Trapp family, highlighting a form of passive resistance to the regime. Shults explained that for many years following 1945, Austria officially embraced the "Victim Myth," asserting that it was the first nation to fall under Hitler's control. He noted that some Austrians perceive their country as both a victim and a perpetrator. This sentiment has persisted among post-war generations, who largely subscribe to the "first victim" narrative. Additionally, he mentioned that the majority of Austrians prefer to maintain their identity as an independent nation rather than align themselves with Germany.

It is essential to recognize that a segment of the Austrian population became fervent supporters of Hitler. Prominent Wehrmacht generals included Lothar Rendulic, an Austrian army group commander who directed German operations on the Eastern Front and in Norway, later facing conviction for war crimes at Nuremberg. Another notable figure was Erhard Raus, a proficient panzer commander who led multiple armies, including the 3rd Panzer Army, during the Eastern Front campaigns.

While talking to Shulz, I realized that a considerable number of Austrians opposed Hitler's invasion of their country, with some engaging in both passive resistance and organized efforts to counter the Nazi regime. Among the notable figures was Otto von Habsburg, the heir to the former Austrian throne, who openly condemned Hitler and advocated for armed resistance. He played a crucial role in facilitating the escape of around 50,000 individuals, including many Jews, from Austria. Additionally, the Hohenberg brothers were active in their anti-Nazi stance, which ultimately led to their imprisonment in the Dachau concentration camp.

It was a warm summer night, and the English Channel appeared remarkably graceful, with distant ships and ferries casting shimmering reflections across the water. Our conversation flowed seamlessly as we took in the serene beauty of the scene. Our discussion delved into the life of Wolfgang Amadeus Mozart, a remarkable talent and a child prodigy. His extraordinary musical abilities were evident from a young age, yet it seems he struggled to cope with the immense pressure that accompanied his genius.

While Amadeus Mozart is celebrated as a prodigy of classical music, his personality was often marked by arrogance and a lack of refinement. He exhibited a pompous demeanor, displaying overconfidence and poor manners, frequently boasting about his musical achievements. Despite his undeniable talent and ability to compose from memory, Mozart struggled to gain the respect of his peers, often belittling other composers and positioning himself as the preeminent maestro of Vienna.

The intense rivalry between him and court composer Antonio Salieri has been a subject of speculation throughout history. Salieri, who harbored a mix of jealousy and admiration for Mozart's extraordinary gifts, found himself in a complex emotional struggle. Although he publicly criticized Mozart's work, particularly when the emperor and nobility opposed the comic opera "The Marriage of Figaro" for political reasons, he secretly revered his rival's operatic genius. Salieri, a devout man who believed his musical talent was divinely bestowed, felt threatened by Mozart's greater recognition and talent, leading him to renounce his faith and perceive his rivalry as a battle against divine will. His animosity towards Mozart grew to an almost spiritual level, marked by sarcasm and ill wishes. Meanwhile, as Salieri grappled with his personal turmoil, Mozart resorted to heavy drinking. Although there is no concrete evidence to suggest that Salieri was responsible for Mozart's death, it is possible that he harbored a hidden desire for such an outcome.

I have long desired to visit Vienna and explore the Sigmund Freud Museum located at Berggasse. My professor at York University, Richard N. Lalonde, visited the museum and informed me that the renowned couch was not present, as it had been shipped to England when Freud permanently left Vienna.

Upon the ferry's arrival in Dover, I bid farewell to Shults. Although our meeting occurred quite some time ago, he invariably comes to mind whenever I reflect on my experiences in Austria, as he served as my temporary travel companion during that journey.