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Metaphysical aspects of Buddhism

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Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.

Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.

Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.

Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering

Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.

Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.

However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.

The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.

Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.

Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.

The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.

In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.

Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.

Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.

Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).

The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.

Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.

The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.

The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.

The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.

The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.

Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).

These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.

Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.

When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.

by Dr Justice
Chandradasa Nanayakkara



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Opinion

Why Sri Lanka needs a National Budget Performance and Evaluation Office

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President Dissanayake presenting Budget 2026 in Parliament

Sri Lanka is now grappling with the aftermath of the one of the gravest natural disasters in recent memory, as Cyclone Ditwah and the associated weather system continue to bring relentless rain, flash floods, and landslides across the country.

In view of the severe disaster situation, Speaker Jagath Wickramaratne had to amend the schedule for the Committee Stage debates on Budget 2026, which was subsequently passed by Parliament. There have been various interpretations of Budget 2026 by economists, the business community, academics, and civil society. Some analyses draw on economic expertise, others reflect social understanding, while certain groups read the budget through political ideology. But with the country now trying to manage a humanitarian and economic emergency, it is clear that fragmented interpretations will not suffice. This is a moment when Sri Lanka needs a unified, responsible, and collective “national reading” of the budget—one that rises above personal or political positions and focuses on safeguarding citizens, restoring stability, and guiding the nation toward recovery.

Budget 2026 is unique for several reasons. To understand it properly, we must “read” it through the lens of Sri Lanka’s current economic realities as well as the fiscal consolidation pathway outlined under the International Monetary Fund programme. Some argue that this Budget reflects a liberal policy orientation, citing several key allocations that support this view: strong investment in human capital, an infrastructure-led growth strategy, targeted support for private enterprise and MSMEs, and an emphasis on fiscal discipline and transparency.

Anyway, it can be argued that it is still too early to categorise the 2026 budget as a fully liberal budget approach, especially when considering the structural realities that continue to shape Sri Lanka’s economy. Still some sectors in Sri Lanka restricted private-sector space, with state dominance. And also, we can witness a weak performance-based management system with no strong KPI-linked monitoring or institutional performance cells. Moreover, the country still maintains a broad subsidy orientation, where extensive welfare transfers may constrain productivity unless they shift toward targeted and time-bound mechanisms. Even though we can see improved tax administration in the recent past, there is a need to have proper tax rationalisation, requiring significant simplification to become broad-based and globally competitive. These factors collectively indicate that, despite certain reform signals, it may be premature to label Budget 2026 as fully liberal in nature.

Overall, Sri Lanka needs to have proper monitoring mechanisms for the budget. Even if it is a liberal type, development, or any type of budget, we need to see how we can have a budget monitoring system.

Establishing a National Budget Performance and Evaluation Office

Whatever the budgets presented during the last seven decades, the implementation of budget proposals can always be mostly considered as around 30-50 %. Sri Lanka needs to have proper budget monitoring mechanisms. This is not only important for the budget but also for all other activities in Sri Lanka. Most of the countries in the world have this, and we can learn many best practices from them.

Establishing a National Budget Performance and Evaluation Office is essential for strengthening Sri Lanka’s fiscal governance and ensuring that public spending delivers measurable value. Such an office would provide an independent, data-driven mechanism to track budget implementation, monitor programme outcomes, and evaluate whether ministries achieve their intended results. Drawing from global best practices—including India’s PFMS-enabled monitoring and OECD programme-based budgeting frameworks—the office would develop clear KPIs, performance scorecards, and annual evaluation reports linked to national priorities. By integrating financial data, output metrics, and policy outcomes, this institution would enable evidence-based decision-making, improve budget credibility, reduce wastage, and foster greater transparency and accountability across the public sector. Ultimately, this would help shift Sri Lanka’s budgeting process from input-focused allocations toward performance-oriented results.

There is an urgent need for a paradigm shift in Sri Lanka’s economy, where export diversification, strengthened governance, and institutional efficiency become essential pillars of reform. Establishing a National Budget Performance and Evaluation Office is a critical step that can help the country address many long-standing challenges related to governance, fiscal discipline, and evidence-based decision-making. Such an institution would create the mechanisms required for transparency, accountability, and performance-focused budgeting. Ultimately, for Sri Lanka to gain greater global recognition and move toward a more stable, credible economic future, every stakeholder must be equipped with the right knowledge, tools, and systems that support disciplined financial management and a respected national identity.

(The writer is a Professor in Management Studies, Open University of Sri Lanka and you can reach Professor Abeysekera at nabey@ou.ac.lk)

by Prof. Nalin Abeysekera ✍️

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Comfort for some, death for others: The reality of climate change

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climate

The recent Cyclone Ditwah struck South and Southeast Asia in an unprecedented way, causing floods, landslides, deaths, displacement of thousands, and severe soil degradation. For many in Sri Lanka, the disaster is seen as a natural event that the government should have anticipated. Yet, the reality is that small countries like ours have little power to prevent disasters of this scale. Despite contributing minimally to global carbon emissions, we are forced to bear the consequences of ecological harm caused largely by wealthier nations. Excessive consumption and profit-driven production in capitalist economies fuel climate change, while the Global South suffers the resulting losses in lives, homes, and livelihoods. The dead, the disappeared, and the displaced from Cyclone Ditwah demand climate justice—a justice that addresses structural inequality, exploitation of nature for profit, and the failure of global powers to take responsibility.

The Role of Excessive Consumption

The environmental crisis is driven by excessive consumption, particularly in developed countries. Cars, electronics, clothing, and other consumer goods require immense energy to produce, much of it from fossil fuels such as coal, gas, and oil. The transportation of raw materials and finished products adds further emissions, while waste from overconsumption ends up in landfills, releasing methane, a potent greenhouse gas. This cycle of consumption, production, and waste underscores a systemic problem: climate change is not merely an environmental issue, but a symptom of an economic system built on profit, not sustainability.

Market-Based “Solutions” and Greenwashing

Neoliberal economies are not silent in the face of climate change—they perform “sustainability” while offering superficial solutions. Many corporations engage in green branding to appear environmentally responsible, even as their practices remain unchanged. Carbon trading, for example, allows companies to buy and sell the right to emit CO₂ under a capped system. While intended to reduce emissions, it often commodifies pollution rather than eliminating it, enabling wealthy actors to continue environmentally harmful practices. Since many developing countries do not strictly enforce carbon caps, wealthy corporations often relocate their factories to these regions. Meanwhile, the burden of “reductions” is shifted to marginalised communities, turning these areas into pollution havens that endure the worst effects of climate disasters despite contributing the least to the problem. Market-based solutions, therefore, frequently reinforce existing inequalities rather than addressing the structural causes of climate change.

International Agreements and Structural Limitations

The global community has reached multiple climate agreements, including the UNFCCC (1992), the Kyoto Protocol (1997), and the Paris Agreement (2015). Yet these agreements remain constrained by capitalist agendas and weak enforcement mechanisms. Most rely on voluntary national commitments, peer pressure, and reporting transparency rather than legally binding obligations. Countries can submit inadequate Nationally Determined Contributions (NDCs) and remain technically compliant, rendering the agreements more symbolic than transformative. While not entirely ineffective, international agreements often prioritise narrative performance over real structural change, allowing wealthy nations to avoid meaningful responsibility for emissions and ecological harm.

Climate Justice and Social Inequalities

Climate change is inseparable from social injustice. Marginalised communities—those affected by poverty, colonial histories, racial discrimination, or gender inequality—face the greatest risks from environmental disasters. These populations generally lack safe housing, and even when warned to evacuate, they have few resources or means to recover from disasters. General climate policies, which have been influcned by capitalist agendas, that focus solely on emissions reduction or “green” initiatives fail to address these deeper inequalities. True climate action must empower communities, redistribute wealth, and integrate social justice with environmental sustainability. Only by tackling the structural drivers of both inequality and ecological harm can we move toward genuine climate justice.

Conclusion

Cyclone Ditwah and other climate disasters are reminders that the effects of environmental degradation are unevenly distributed. The Global South pays a heavy price for the consumption patterns and industrial practices of the Global North. Market-based solutions, superficial sustainability initiatives, and weak international agreements are insufficient to address the systemic roots of climate change. Achieving climate justice requires a fundamental rethinking of economic priorities, social structures, and global responsibility—placing people and the planet above profit.

The author is a postdoctoral fellow at Harvard Divinity School.

by Anushka Kahandagamage ✍️

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Ditwah wake-up call demands a national volunteer community service for rebuilding Sri Lanka

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Volunteers helping disaster victims. (Image courtesy BBC)

The Tsunami of 2004 struck our coasts, but the recent Cyclone Ditwah has delivered an unprecedented blow, devastating and traumatising the entire country. President Anura Kumara Dissanayake rightly called it the “largest and most challenging natural disaster” in Sri Lanka’s history.

The toll is staggering: Over 600 people were confirmed dead, with hundreds still missing. More than 2 million citizens – nearly one in ten people—have been affected. 41,000 to 86,000 houses are damaged or completely destroyed. The damage is widespread, with 22 of the island’s 25 districts declared disaster-affected areas. A provisional economic damage estimate reaching up to USD 7 billion—a figure that instantly consumes about 7% of our national GDP. This was not merely a natural disaster; it was a crisis amplified by systemic failure, culminating in a catastrophe that now demands a radical, long-term policy response.

Unlike the Tsunami, the destruction to our vital inland infrastructure—roads, bridges, railway lines, and power networks—has been colossal, crippling the nation’s ability to recover. Over 25,000 members of the tri-forces have been mobilised, and the nation rightly hails their courageous and relentless efforts in rescue and relief. They should now be graduated from ‘Rana Viruvo’ to RUN VIRUVO considering the efforts they are still putting into the relief operations in this unprecedented calamity. But the scale of the rebuilding effort requires a permanently sustained unified national mechanism, perhaps learning from their rich experiences.

Why did devastation reach this cataclysmic level?

Unlike a sudden earthquake/Tsunami, a cyclone’s path is largely traceable. Yet, the “post-mortem” on Ditwah reveals a horrifying truth: the storm’s devastation was amplified by our own institutional failures.

The India Meteorological Department (IMD) which runs the Regional Specialised Meteorological Centre (RMSC) monitors the oceans in this region and issues alerts for cyclones. It serves all the regional countries — Bangladesh, Maldives, Myanmar, Oman, Pakistan, Sri Lanka and Thailand. The RMSC first predicted the formation of a depression as early as November 13 and issued an alert over the possibility of a cyclone forming on November 20. From November 23 onwards, IMD/RMSC had been routinely sharing frequent weather updates with Sri Lanka.

Robust models from the India Meteorological Department and the RMSC provided ample warnings of the depression and subsequent cyclonic intensification. Some of these predictions by the RMC and even the BBC forecasted rainfall over 300- 400 mm which could go up to even half a meter per day. True to their forecasts, Matale tragically received unprecedented rainfall of around 520 mm, triggering fatal landslides. Ditwah’s impact was worsened by its unusually slow movement over the island which sustained heavy rainfall over several days.

The Governance Gap

The critical breakdown occurred between the scientific prediction and the state’s executive arm. Warnings, if not taken seriously or acted upon, become meaningless data points. The core issue is a fragmented disaster management system that lacks the “unified command structure” required for real-time data sharing and rapid deployment. As one analyst noted, the disaster delivered a hard lesson: we entered one of our worst natural disasters in decades without a functioning national strategy and with a severe deficit in “adaptive capacity.

Scientific forecasts were not translated into an appropriate, urgent disaster preparedness program by the Sri Lankan state apparatus. Public reports indicate that national preparedness was woefully short of what was needed. The warnings failed to translate into a coherent, proactive response into an appropriate disaster preparedness action program on the island. This failure points directly to long-standing institutional deficits.

The Strategic Imperative: Dedicated Workforce for a $7B Recovery

President Anura Kumara Dissanayake rightly emphasised that restoring public life requires a unified operational mechanism that goes beyond normal state administration. To tackle this immense task, the Government has established a ‘Rebuilding Sri Lanka Fund’ to finance the medium- and long-term recovery, including essential infrastructure and public health issues.

This newly established ‘Rebuilding Sri Lanka Fund’ addresses the financial cost, but it does not solve the fundamental manpower crisis which is a key bottleneck in retarding the progress of this formidable undertaking. Rebuilding 247 kilometers of impacted roads, restoring two-thirds of unusable railway lines, clearing hundreds of landslides, and repairing crucial irrigation systems demands a sustained, disciplined, and massive workforce that normal state administration simply cannot provide. Furthermore, with the changing climate, events of this nature and magnitude may be more frequent in the future.

As such, there is a moral call to a strategic imperative. The immediate, ad-hoc spontaneous public volunteerism is commendable, but the scale of the task ahead requires a permanent, non-partisan national investment in human resources. The time for piecemeal recovery programs is over. Ditwah has forced the issue of structural accountability and national capacity onto the policy agenda.

A Call for Mandatory National Service

One of the most responsible paths forward is to utilise this crisis to institutionalise a robust National Service System, transforming a generation of youth into a standing army for climate resilience and nation-building. To fail to do so would be to guarantee that the next storm will bring an even higher price.

Sri Lanka cannot afford to be unprepared again. The solution is to immediately mobilise and, for the long term, institutionalise the patriotic energy of our youth into a robust, structured National Service System. This service should be more than just disaster relief; it is a long-term investment that will:

i) Build the Nation: Provide a rapid-response labour force for future disasters, infrastructure projects, and conservation efforts.

ii) Forge Character: Instill essential skills like discipline, leadership, accountability, and responsibility in our youth, thereby contributing to lower rates of substance abuse and crime.

iii) Strengthen Unity: Promote social cohesion and reinforce national identity by having youth from all backgrounds work together for a common cause.

The legal framework for such a move already exists. The Mobilisation and Supplementary Forces Act, No. 40 of 1985, already gives the government the powers to issue a National Service Order to enlist people in a National Armed Reserve. This mechanism can be adapted to establish a non-military, civilian-focused service.

Sri Lanka already has a government supported National Volunteer Service affiliated to her Social Services Department. It coordinates volunteers, develops management systems, and works with partners like the UN volunteers. This service can be improved and upgraded to tackle challenges in natural and/or human induced disasters which are going to be more frequent with greater intensity, at times.

In the immediate term, the large number of existing volunteers dispersed all over the island need to be engaged as understudy groups, working directly alongside the armed forces and government departments in the recovery process which is already happening in a number of instances.

Ditwah is our wake-up call for longer-term strategic planning and policy reforms. Alongside reacting to catastrophes in a piecemeal manner in the short-term, we must systematically start building a resilient nation with a vision for the future. Investing in a structured, mandatory Civilian National Service is the only way to safeguard our future against the inevitable challenges of climate change and to truly rebuild Sri Lanka.

Globally over 60 countries have national service portfolios mostly of military nature. Both Germany and France have recently reintroduced their national services to meet their own specific needs. In the US, the National Community Service centers around the Corporation for National and Community Service (CNCS), a federal agency that runs programs like AmeriCorps and Senior Corps, mobilising millions of Americans in service to address needs in education, disaster relief, environment, and more, fostering civic duty and offering educational awards for service.

Incorporate National Service into Educational Reforms

We must mobilize our youthful energy into a national service portfolio unique to our own needs giving due recognition to our history, geography and culture. As a long-term investment, this should be initiated while children are still in school, preparing them mentally and physically to contribute to nation-building.

A well-designed National Volunteer Community Service would instill discipline and foster essential skills like leadership, responsibility, and mutual respect, while contributing at the same time to national development. We can tailor this service to tackle our unique challenges in public safety, disaster relief, and environment conservation.

Existing school programmes like scouting and cadeting can be innovatively transformed to lay a sound foundation for this life-changing National Service for all schoolchildren. According to the initial estimates of UNICEF, over 275,000 children are among the 1.4 million people affected both physically and mentally who need careful rehabilitation.

The current educational reforms are an ideal platform to impart crucial values in patriotism and introduce essential skills like time management, discipline, and accountability. This system could not only build successful individuals but also help decrease social issues like substance abuse and crime among youth.

In the immediate future, to meet the demands of the recovery effort now, currently available volunteers should be engaged as understudy groups, working alongside the armed forces and government departments involved in the rebuilding process. The long-term investment in a Mandatory National Service, on the other hand, will strengthen our national identity and contribute to the “unified operational mechanism” the President has called for.

The author can be contacted at nimsavg@gmail.com

by Emeritus Professor
Nimal Gunatilleke

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