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Saturday, September 14, 2013

එල්ලෙන්න වැලක් දුන්න සුනිල ල

http://www.youtube.com/watch?v=zAXj5rFY1Xc

 ''අධ්‍යාපනයට- 6%'' ව්‍යාපාරය මෙහෙයවපු කොළඹ විශ්ව විද්‍යාලයෙ නිර්මාල් ලියනව, මේ ලඟදී, ඔහු පලමු වතාවට, දැන් ජනපති මහින්දව ජීවමානව දුටු හැටි. ඒ ජිනීවා යන්න උපදෙස් ගන්න මහින්ද මහත්තය සුනිලා අබේසේකර කාර්‍යාලයට ඇවිත් සිටිය වෙලාවේ. මේ අවුරුදු බර ගනනකට පෙර. ඉතින් මට හිතුනෙ අනේ මහින්ද මහත්තයටත් එල්ලෙන්න වැලක් දීපු ගෑනියෙක් නේද කියල.

ඇත්ත, අරුගෙ අඩවිඅයෙ අරූ කීව වගේ, මැරිච්ච කෙනෙකුට උඩ පැන පැන තලන ආචාරියො දැක්කම හිතෙනව එල්ලෙන්න වැලේ වැල් නැතුව හිටිය අයට වැලක් හම්බ වෙලාද කියල . ඇයට තිබෙන ලොකුම දෝශාරෝපණය ''සෝබනේට'' බොරුවක් කීමය. ඇය මුදල් වැඩිය ලැබෙන පැත්ත තෝරා ගැනීමය. ඒක ඇත්ත යයි කියමු. යුද්ධයේ බිහිසුනු බව ජන විනාශය ගැන වගකිවයුත්තනට කීමට තෝරා ගැනීම වරදක්ද?

ඇයට වෛරකිරීමට හේතු තිබේ. ඇයගේ සමාජ තත්වය, අනේක විද දක්ශකම්, වාමාංශික බව, තුන්වරක් විවාහ වීම, ලෙස්බියන් වීම, නිතර නිතර රට යාම, දෙමල සිංහල පීඩිතයින්ගේ පැත්ත ගැනීම, ඇත්ත ඇති හැටියෙන් දැකීම, කට කෑවත් ඇත්ත කීම... ආදී ඇයගේ දක්ශකම් කැපවීම් විශාල පරාසයක විහිදී තිබීම නිසා මොකක් හෝ අල්ලා ගැනීමට තිබෙන සම්භාවිතාව වැඩිය. ඇයට බණින ප්‍රධාන හේතුව ඇය ගෑණියක් වීමය.
ඉතින් ගොඩක් අයට එල්ලෙන්න වැල් ගොඩක් තියෙනව.

ඒ දවස්වල එයාගෙ බ්‍රා එක ගලවනව  දැක්ක කොල්ලන්ට නම් ඒකත් හොඳ වැල පොයින්ට් එකක්. 

ඒ අස්සෙ සුනිලා වගේම කට කෑවත් කියන්න ඕන දෙය කියන, ජිප්සීස් සුනිල් පෙරේරත් එල්ලෙන්නෙ වැලක් දුන්න අපේ පරන නෝන කෙනෙකුට. ඉහත ලින්ක් එකට අදාල  වීඩියෝ එක බැලුවොත් තේරේවි.
සුනිල්ගෙ පක්ශෙට මාත් කැමති කෙනෙක්. දන්නවනේ, මං කලිනුත් ලියල තියෙනව, කාන්තා පක්ශෙ!

පහතින් තිබෙන්නේ මාතලන්ගෙ පෝස්ට් එකට මං දාපු කොමෙන්ටුවක්.

මා හිතන විදියට සුනිලා වැනි විචිත්‍ර කලා කෞශල්‍යකින් හෙබි අභීත කාන්තා නායිකාවකට කල හැකි ලොකුම ගෞරවය, ගුණ ගායනාවෙන් නොනැනවතී ඇයගේ භූමිකාව විච්ඡෙදනය කොට මුලු ලෝකයටම පෙනෙන්නට වීදුරු පෙට්ටියක තැන්පත් කිරීමයි. දෙපැත්තටම කරුණු ඉදිරිපත් කල අය විසින් එය සිදු කර ඇතැයි සිතේ. මා ඇය ගැන විශේශයෙන් යමක් කියන්නට දන්නේ නැත.

ප්‍රෙහෙලිකාව නම් මානව හිමිකම් සුරකින කස්ටිය සෑහෙන ඉඳලත් 88-89 හා 1983-2009 දක්වා සිදු වූ මිනිස් සංහාරයන් නවතා ගන්න නොහැකි වීම. සොරි, නෑ ඇත්තටම් නෑ. ජිනීවා ගිය ලොක්කාගෙ වැඩ අපිට පේනවනේ....
මෙහිදී ප්‍රශ්න කීපයක් හිතේ උපදී.
කෙනෙකු කෝෆි අන්නන්ලගෙන් තෑගි/සහතික ගත්තට රටක මානවයින් හා ඔවුනගේ අයිතිවාසිකම් රැකේද?
රටක මානව හිමිකම් රැකීම සුපර් මෑන් හෝ සුපර් වුමන් කෙනෙකුට විතරක් කරන්න පුලුවන් දෙයක්ද?

අඩුම තරමින්, ඒත් මේ ලඟඳී සුනිලගේ අසනීපය නිසා මුදල් එකතු කිරීමේ වැඩ පිලිවෙලට කීයක්වත් දෙන්න බැරි උන එකට නම් තවමත් දුක්වෙමි.
(ඇයගේ, ප්‍රසිද්ධියේ තනපට ගැලවීමේ ක්‍රියාවට නම්''හරියක්'' නොදා බෑ. හික්ස්..)
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  1. මෙහෙමවත් මානව හිමිකම් රැකුනේ ඇය වන් අය නිසයි...


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     following articles were added later
    Celebratory Memoirs of the Life of Comrade Sunila Abeysekera -By Lionel Bopage
    (Lanka-e-News-10.Sep.2013.2013, 10.00PM) Last Thursday, I was reading an article about Joan Jara, the widow of renowned Chilean activist, singer, songwriter and theatre director Victor Jara, and her family. They are seeking long-delayed justice for the kidnap, torture and brutal murder of Victor in 1973, by the Chilean secret police. My memories immediately went back to November 1977, when all political prisoners including me were released in Sri Lanka. A couple of months later, comrade Sunila Abeysekera and I were discussing at her parents’ house in Nawala, the inspiration Victor Jara brought to those who were working for social change for a better world. This morning, Chitra and I were greatly saddened by the news that comrade Sunila, one of the best, exceptional and inspiring human rights activists of our time had passed away in Sri Lanka.

    I first met Sunila in late 1977 at a bookshop in Colombo, to mainly discuss the formation of a grass roots based human rights organisation. My first impression of her is indelibly etched in my mind. I saw an attractive young woman of about 25 years of age, vehemently striking a manual typewriter trying to finish off an article she was writing. I remember her apologetically asking me to wait a little while. That was our first encounter.

    Later on, I came to know that she had deep roots in theatre and music. In the 60s and 70s, she had taken the Sinhala theatre by storm with her haunting voice and breathtaking performances. She had been conducting notable performances on stage in her early twenties, in Indian classical and Kandyan dance. In the seventies, she had commenced lending her voice to film music and had also become a familiar figure at concerts. Even to date, the beautiful melodies ‘Udumbara Hinahenawa’ (Udumbara smiling) in ‘Bambaru Avith’ (Wasps are Here) and ‘Hemin Sare Piya Sala’ (Flying Slowly) in ‘Hansa Vilak’ (A Swan Lake) continues to resonate and be in demand in Sri Lanka.

    How did such a vibrant artistic career in film and music give way to human rights activism? Human rights had emerged as a major issue in the 1970s, as successive governments in Sri Lanka responded to youth militancy in the south and north with repressive legislation, arbitrary arrest and detention, torture and curbs on the freedom of expression, including censorship. She had been active in civil society groups since the late 1970s, untiringly working for the release of political prisoners and advocating a negotiated political solution to the national question.

    The 1971 youth insurrection had left an indelible mark on Sunila’s conscience. In her early 20s, Sunila with other young colleagues had started visiting young detainees held in Sri Lankan prisons. Taking them food and clothing, letters from family, she gradually became involved with their legal defence. It was at this time that she left the stage and began her life of activism.

    When we finally organised the ‘Human Rights Organisation’ (HRO), its President was Regi Siriwardena, a former LSSP veteran, with Sunila as the Secretary. The HRO opened branches in rural areas, and the JVP was also looking for recruits for the HRO among the clergy and the intellectuals. Sunila had known Chitra before I came to know her. It was while working in these projects that Sunila became the intermediary of my relationship with Chitra leading to our life partnership.

    I recollect grabbing Sunila from a film studio in Narahenpita, where she was recording the theme song of the film ‘Bambaru Avith’, to record ‘Vimukthi Gee’ songs at Ogee Studio in Bambalapitiya. On another occasion, I attended her singing, when she contributed to the popular drama ‘Angara Ganga Gala Basee’ (River Angara Flows Down). However, her appearance on the 'Vimukthi Gee' stage in the late seventies and early eighties was very different from her previous role as an artiste. Now she was singing for the ordinary folk in villages and towns where she with other singers and musicians, sang songs of struggle, protest and liberation. She was the best female vocalist in the troupe.

    At the time, she was also working as a writer and translator for the journal ‘Red Power,’ which I was editing. She also did political work on behalf of the party in the lower middle and upper-class niches in Colombo. This was the time, when the second wave of feminism had reached a high water mark in Western countries. The JVP manifesto supported the rights of women in terms of a fair wage and appropriate working conditions. The idea of the personal being political, a woman being an independent sexual being, that the home was just as exploitative as the workplace and that patriarchy, not capitalism, was the primary cause of the oppression of women had not touched the political consciousness of a JVP cadre.

    Therefore, Sunila’s journey had several major hiccups. Being brought up in the better part of Colombo and having received a western tertiary education, her work and cultural ethic was so different to the rural Sinhala, Buddhist, semi-proletarian and lower middle-class background of the average JVP cadre. They were extremely conservative and patriarchal in their thinking on cultural issues. Sunila was passionate, bohemian and demonstrative; we of the JVP were the complete opposite. Ultimately, the relationship between her and the party came to an abrupt end. Later, in the eighties, I met Sunila a couple of times, but the intensity of our friendship has not been the same. Yet we continued to keep in touch.

    In my mind, this did not and should not diminish the role she played in defending human rights including the rights of women and non-majoritarian communities in Sri Lanka. She was a powerful figure not only in the Sri Lanka women's movement of Sri Lanka, but also of the international movement. She played a major role in the collective effort to draw the UN’s attention to the need to include women's concerns, voices, and perspectives in peace building and conflict-transformation. Her work extended to the situation of civilians in war-affected areas, the rights of communities such as sex workers, people living with HIV/AIDS, and lesbian, gay, and transgender persons, and sexual and reproductive rights of women.

    During the periods of armed conflict in Sri Lanka, Sunila denounced human rights violations committed by all parties to conflicts. She was one of the first Sri Lankans to raise the issue of disappearances in the nineties, when hundreds of young people, particularly in the South were disappearing at the hands of the State and the JVP. She addressed the United Nations Human Rights Council at its opening session in 2006. Being critical of the government, she shrugged off the risks that posed to her own safety. She was branded a traitor and an enemy of the state. A woman from the Sinhala majority defending the rights of Tamils, they could not stand. However, she never wavered. Hers was an uncompromising struggle against the entrenched culture of impunity of withholding accountability of those who had been responsible for enforced disappearances and killings of civilians.

    She began highlighting rights violations in Sri Lanka, perpetrated under the guise of the Prevention of Terrorism Act and later through the promulgation of Emergency rule and the various Emergency regulations. Her work also included protection of the displaced due to armed conflict. At peak periods of repression, she arranged to document disappearances, and frequently took this information to the UN and other international agencies. Because of her fearless and tireless advocacy and commitment to human rights and social justice, she faced death threats and had to leave the country, as her life was in danger in the nineties and in recent times. In recognition of her human rights activism, she was awarded the 1998 UN Human Rights Award for Asia and the Pacific.

    The last time we sang together as a group was in the year 2008, in Colombo in commemoration of those who laid down their lives during the April 1971 insurrection in Sri Lanka. In 2010, Chitra and I had the occasion to visit Sunila in Malaysia, when she was undergoing treatment for cancer. She was as determined as ever to carry on with her struggle for human rights and social justice.

    Sunila was an enormously courageous and inspiring friend, a caring mother, a tireless and committed activist, a professional artiste, writer and critic, and an ardent feminist. She struggled for four decades seeking justice for victims of human rights abuses in Sri Lanka. We, including all those who suffered and continue to suffer human rights violations are going to miss her deeply. The only way to fill the vacuum she has left and her legacy is to further strengthen our role in the protection of human rights and unswervingly commit to the cause of social justice.

    We extend our sincere and most heartfelt sympathies to her family and friends. Her friendship, commitment to social justice and activism on behalf of the dispossessed will be solely missed by us all.
    Although you recieve this free news service, LeN bears expenditu

    Sunila Abeysekara(1952-2013) Whom we've lost; A tireless human rights campaigner
    (Lanka-e-News-10.Sep.2013, 10.00PM) We have lost her yesterday. Sunila Abeysekera was an extraordinary human rights campaigner who has won several awards. She was born in 1952 in Sri Lanka and has worked on women's and human rights issues in Sri Lanka, South Asia region for over 35 years as an activist and a scholar.

    Her life as a young human rights activist began in 1970s working for the release of thousands of youth imprisoned due the insurrection of 1971.

    She was the pioneer of establishing Human Rights Organization (HRO) in late 70s.

    In early 80s, Sunila played a key role in bringing together number of women's groups to one platform called Women's Action Committee and later in creating the Mothers and Daughters of Lanka. Her ideological contribution to immerging women's movement was immense.

    In 1989, Sunila helped establish INFORM, which documented human rights' abuses at a time when repression and terror in Sri Lanka peaked. By bringing it before the international community, she played a critical role in seeking redress for human rights' abuses. Since the late 1970s, she has been a key member of civil society groups working for a negotiated solution to the conflict.

    Since 1992 Abeysekera had been working with the Global Campaign for Women's Human Rights and has been actively working in lobbying at all the UN Conferences since then -- 1993 in Vienna and 1995 in Beijing -- focusing on the issue of mainstreaming women's human rights concerns within the international human rights system.

    In 1994 she received an M.A. in Women and Development from the Institute of Social Studies in the Hague, Netherlands, and won that year's award for the best research paper.

    She became the president of the Movement for Justice and Equality in late 1999 and worked with activists belonging to all ethnic groups in Sri Lanka.

    Secretary General Kofi Annan presented Abeysekera with a UN human rights award in 1999. She was also honoured for her work by the Human Rights Watch.

    Sunila's most effective contribution to women's rights and human rights is through her work at bridging the divide between these two areas. She prepared short and easy-to-understand pamphlets in Sinhala. She has worked with women's groups and social activists on ways to introduce basic concepts of nonviolent ways of conflict resolution, focusing on a feminist perspective on the issues of militarization, conflict, conflict transformation and peace-building.

    Human rights in Sri Lanka has been a major issue since the 1970s, as successive governments responded to youth militancy in the South, and North, with repressive legislation, arbitrary arrest and detention, torture and curbs on the freedom of expression, including censorship.

    Since early 90s she has been a member of the Free Media Movement and was in the forefront of struggle for the freedom of expression rights in Sri Lanka.

    “When I started working on human rights two decades ago, it was not easy,” Abeysekera said. “One is regarded as a troublemaker, sometimes as a traitor. Questioning the role of the government and of the different political actors in destroying democratic structures and creating a militaristic environment led to attacks from all sides ”, she once told Human Rights Watch.

    Sunila believes that her biggest challenge has been to combine single parenting with her activism. Her comment on receiving the UN Human Rights Prize from Kofi Annan was, "At last my children will see that what I do is recognized as worthwhile!"

    With a rare ability to act as researcher, advocate, and spokesperson both within Sri Lanka and abroad, Sunila was internationally recognized as one of Sri Lanka’s preeminent human rights activists. In a war driven by ethnic tensions, she refused to take sides, denouncing abuses by both the government and armed separatist Tamil Tigers. Her neutrality and fierce commitment had won Abeysekera the respect of Sinhalese and Tamils alike. She had faced death threats for her work in an environment that had become increasingly difficult for human rights defenders, but remained steadfast in her work.

    As executive director of INFORM, a nongovernmental human rights monitoring organization, Sunila fought to expose serious abuses and bring institutional change. For decades, Sunila struggled against the entrenched culture of impunity to hold perpetrators accountable for enforced disappearances, killings of civilians of all ethnicities, violence against women, and the protection of those displaced by the armed conflict

    Sunila lived a courageous life on the forefront of many social movements, fighting relentlessly for justice and human rights--for women and on behalf of all those who experience identity-based discrimination, persecution and marginalization. She has nurtured and supported countless women and men of all ages the world over, inspiring many-both directly and by example-to challenge abusive authority at the local, national and international levels.

    Sunila was diagnosed with late stage cancer in November 2012 and passed away peacefully on 09th September 2013.

    The funeral will be on Wednesday the 11th at Maharagama, close to Colombo, Sri Lanka.
    Her home address is 54, Shiromani Mawatha, Piliyandala road, Maharagama, Sri Lanka.

    Compiled by SriLanka Brief


18 comments:

  1. /* .....ඇයගේ සමාජ තත්වය, අනේක විද දක්ශකම්, වාමාංශික බව, තුන්වරක් විවාහ වීම, ලෙස්බියන් වීම, නිතර නිතර රට යාම, දෙමල සිංහල පීඩිතයින්ගේ පැත්ත ගැනීම, ........... */

    මෙතන ඔබ ළෙස්බියන් වීම කියා කියන එක ඬැරදියි නේද?

    ඔබ අදහස් කෙරුවේ ෆෙමිනිස්ට් වීම (ස්ත්‍රීවාදී) නේද?

    ලෙස්බියන් නම් මොකටද මනුස්සයෝ තුන් පාරක් මිනිස්සු තුන් දෙනෙක්ව බඳින්නේ?

    ReplyDelete
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    1. http://www.nytimes.com/2013/09/14/world/asia/sunila-abeysekera-human-rights-activist-in-sri-lanka-dies-at-61.html?_r=1&

      //Sunila Abeysekera, a prominent human rights advocate who sought to bring the world’s attention to myriad acts of violence in her country, Sri Lanka, despite threats against her own life, died of cancer on Monday in Colombo, the Sri Lankan capital. She was 61.
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      Her death was announced by Human Rights Watch. Until recently she had lived in the Netherlands because of the latest round of threats against her.

      Ms. Abeysekera, a single mother and a lesbian, was also a champion of women’s rights throughout South Asia, working for reproductive rights and economic parity and to end violence against women.//

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  2. සුනිල මහත්මිය මිය ගිය පසු ඇයට ගැරහීමට පටන් ගත්ත පගර නැට්ටි ගැන මම ඉන්නෙ පුදුම කේන්තියකින්.

    ReplyDelete
  3. ඇයගෙ නම සුනිලා අබේසේකර වියයුතුයි නේද?

    ReplyDelete
    Replies
    1. ස්තුතියි, නිවැරදි කලා.

      Delete
  4. සුනිල් දිරවන්නෙත් නෑ නේ කට්ටියට. ඒ උනාට ප්‍රබුද්ධ උනුත් දෙකක් දා ගත්තාම ගහන්නේ සුනිල්ගේ, සැන්ටිගෙ සින්දූ. මේ ළඟදී සැන්ටි රූපවාහිනියට ගෙන්නුවා. මගේ ජීවීතේ මම බලපු ලස්සනම වැඩ සටහනක්.. මම හිතන්නේ දයල් දන්නෙත් නෑ සැන්ටි.. ඕනයා නම් දන්නවා..

    සුනිලා ගැන මම ලියපු නිසා මම නැවත් මෙතන ලියන්න යන්නේ නෑ.. ඔය ඔක්කෝටම වඩා තියෙන්නේ පන්ති වෛරය.. මගේ බ්ලොග් එකේ ජීවීතේට කොමෙන්ට් නොදාන මිගාරා කියලා එකෙකුත් කොමෙන්ට් එකක් දාලා. ඌ නම් නියම 56 බූරූ පුතෙක්..

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  5. //තුන්වරක් විවාහ වීම, ලෙස්බියන් වීම, //

    විවාහ තුන ඇතිවෙලා, ලෙස්බියන් උනාද දන්නේ නෑනේ. :D

    ReplyDelete
    Replies
    1. ඒක වෙන්නත් ඇති!

      Delete
    2. ඒ කියන්නෙ මෙයා එල්ටන් ජෝන්ගෙ පරපුරේ. මිනිහ තුන්වරක් විවාහවෙලා අන්තිමට හතරට කොල්ලෙක් බැන්ද "ගෑණු තීරුම් ගන්න බැරි ජාතියක්" කියල.

      Delete
    3. ඒක දන්නෙ දැන්,
      ඒ අනුව අංක තුන තමයි ඇති වෙච්ච තැන දෙන්නටම, පොදු සාධකය.

      Delete
  6. ඇය ද්‍රෝහි කාන්තාවක වූයේ 71 න් පසුව ‍මෙරට බිහිවූ ආණ්ඩුවල පාලකයන්ටය. බුද්ධිමත් උගත් සමාජ පන්ති ඇගේ දේශපාලනය කුමක්දැයි මනාලෙස වටහාගෙන තිබුණි. එහෙත් මේ රටේ බහුතරයක් ග්‍රාමීය ලාංකිකියෝ තවමත් ඒ ඒ යුගවල බිහිවන අාණ්ඩු වමාරන දේ ඉහ මුදුනින් පිලිගෙන බුදින්නට පුරුදු වි සිටිති. ඕ මිනිස්සුන්ට අනුව නම් හොරකම් කරන තක්කඩිකම් කරන, ස්ත්‍රී දුෂණ දෙනෝදාහක් ඉදිරිපිට කරන ප්‍රාදේශිය දේශපාලකයගේ සිට ඉන් ඉහළට සිටින අය පෙනෙන්නේ දෙවිවරු ලෙසය. හේතුව අන් කිසිවක් නොව ඔවුන් උදේපටන් නින්දට යනතුරු දෙසාබාන මුසා සත්‍යයයැයි විශ්වාස කිරීමය.

    ඒ අතින් සුනිලා වගේ අය මේ සංස්කෘතික දේශපාලන සමාජයට ඕපපාතිකයන් ලෙස පෙනීම පිළිබඳ පුදුම වන්නට දෙයක් නැත. ඇය දේශපාලනය කරන්නේ ඕපපාතිකව නොවේ.ඇගි පියා චාල්ස් අබේසේකර, රෙජී සිරිවර්ධන, සුචරිත ගම්ලත්, වැනි අය සමග ඇතිකරගන්නා බුද්ධිමය සංවාද හරහාය.

    එසේ වුවත් මානව හිමිකම් වෙනුවෙනුවෙන් ඇය පෙනීසිටියත් ඒ ඇයගේ සමාජ මෙහෙවරෙහි එක අංශුමාත්‍රයක් පමනි. එන්ජීඕ කියන වචනය පවා බිහිසුනු දෙයක් බවට පෙන්වන සමාජයක ඇය කළ මෙහෙය සුලු පටු නොවේ.

    ජනතාවාදී කලාකරුවන් යැයි කියාගත් පිරිස ගැන හිතකොට ඔවුන්ගේ නිර්මාණ පවා ව්‍යාජ ඒවා බව තේරුම් ගන්නට තරම් ලාංකිකයන් ට ශක්තියක් නැත. මම දුක්වන්නේ ඔවුන් ගැනය.

    සුනිලා ගේ දේශපාලනයට කෙතරම් බියක් දැක්වුයේද කිවහොත් ඇය මියයාම පිළිබඳ කිසිඳු විද්‍යුත් නාලිකාවක කියනවා ඇසුනේ නැත.

    ඒත් ඇය මියගියේ විරිය කතක් ලෙසිනි.

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  7. //සුනිලා ගේ දේශපාලනයට කෙතරම් බියක් දැක්වුයේද කිවහොත් ඇය මියයාම පිළිබඳ කිසිඳු විද්‍යුත් නාලිකාවක කියනවා ඇසුනේ නැත. //
    එහෙනම් මානව හිමිකම් ක්‍රියාකාරිකයෙක් ලෙස ඇය ගිය පාර හරි!

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  8. සුනිලාගේ ගමන් මග නිවැරදි විය යුතුය.
    එකනේ ඇයට මේ තරම් චෝදනා...

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    1. සෝමාරාමටවත් මෙච්චර මිනිස්සු වෛර කලේ නෑලු.
      (ජ්‍යෙෂ්ඨ බණ්ඩාරනායකට හොරගොල්ලට ගිහින් වෙඩි තියපු සිවුරු පෙරවා ගත් පුද්ගලයා)

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  9. මිනිස්සුන්ට කියන්න බැරිය ඕන දෙයක්..

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    1. විද්‍යුත් මාධ්‍යවලට නම් කිසිවක් නොකිය උන්නත් පුලුවන්.

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  10. දයාල්....මට ඒ අතීතය හොඳට මතකයි. අතට අහුවෙච්ච ඇඳුමක් ඇඳගෙන වගේ පෙනුනු පොඩි මල්ලකුත් කරේ එල්ලගෙන රිචඩ්-රාජිනි සැමරුමේ දුව පැන වැඩකරපු හැටි. ඊටත් ඉස්සෙල්ලා විමුක්ති ගී වෙනුවෙන් තිලක් ඉද්දමල්ගොඩ වගේ අයත් එක්ක.

    දැන් සමහරුන් කතා කරන්නේ කාසී, නෝට්ටු ජීවිතේට අතගාලා නැහැ වගේ.සුනිලලාට ඇති තරම් සැපට ඉන්න තිබුනා වැරදි තැනටත් හරියි කිව්වානම්.

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  11. arugeadaviya
    ස්තූතියි එකතු කිරීමට. ජීවිතය දිහා වෙනස් විදිහට බලන්න අපිව යොමු කරපු චරිත. ඒ ගෞරවය සුනිලලගෙන් හොරකම් කරගන්න කාටවත් බෑ.

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ඔබ පොඩි වචනයක් ලිව්වත් මට එය ලොකු හයියක්