Woke Kollywood celebrities and usual Dravidianists suspects Prakash Raj, Sathyaraj, Vetrimaaran and Ameer Sultan have often publicly expressed solidarity with Palestinians, with most of them wearing keffiyehs during a Palestine solidarity rally in Chennai. Their speeches invoked freedom, humanity and the suffering of civilians in Gaza, with references also made to the struggles of Eelam Tamils.
These Tamil film personalities, those who cannot even point to Palestine on a map, wore a “keffiyeh” to protest for Palestinians.
How many of them voiced out for a Srilankan Tamil, Anojan Sivarasa!?
Thankfully, Srilankan Tamils no longer expect Tamil Nadu to standup for them! https://t.co/nxFqkoPebW
— Saikiran Kannan | 赛基兰坎南 (@saikirankannan) October 14, 2026
But when a 24-year-old Sri Lankan Tamil Hindu, Anojan Sivarasa, became the target of an Islamist’s provocative insult to Lord Shiva and was doxxed, where was this solidarity?
The same film personalities who publicly championed Palestine have zipped their mouths shut when it comes to Anojan’s case. Their silence is particularly striking given the invocation of Eelam Tamils in their Palestine solidarity messaging.
Sathyaraj reportedly said that artists have a fundamental duty to participate in humanitarian causes and that fame is meaningless if it does not serve freedom and humanity. Vetrimaaran condemned the violence in Gaza, highlighting the targeting of schools and hospitals. Ameer Sultan also joined the rally in support of Palestinian rights, while Prakash Raj was among the prominent film personalities associated with the Palestine solidarity campaign.
These were public declarations of principle. But do those principles extend to a Sri Lankan Tamil Hindu who has allegedly faced targeted harassment following a religious provocation involving Lord Shiva?
If solidarity is about humanity, why does it appear so selective?
For these Dravidianists, Anojan’s case seems to have become less deserving of attention because he is a Hindu, and mainly because the perpetrator’s religious identity is Islam. Additionally, it is an Islamic nation that they have to raise their voice against.
All this goes against their principle of ‘secularism’. Invoking the suffering of Eelam Tamils seems to be a convenient political posture reserved for causes that command celebrity approval.
When they can talk about Palestine whose location they cannot pinpoint on a map or write its spelling, they can surely speak up for Anojan, a fellow Tamil, a fellow Hindu.
They will wear keffiyehs, virtue-signal over Palestine, and exploit Eelam Tamil suffering for political mileage. But when a Sri Lankan Tamil Hindu is targeted by an Islamist for his faith, these self-proclaimed champions of Tamil rights go dead silent. Their secularism is a sham, their solidarity a farce, and their concern for Tamils ends where appeasing Islam begins.
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