Connect with us

Opinion

Wigneswaran’s tribalist shenanigans

Published

on

By ROHANA R. WASALA

The feature article: ‘False historical perspectives of Wigneswaran’ jointly written by Rienzie and Kusum Wijetilleke (The Island of September 4, 2020) provided the cue for the following comments. The Wijetillekes’ article makes interesting reading, though Wigneswaran’s tribal perspectives are hardly worth talking about, except for the danger of their acquiring a false validity due to halo effect (for, after all, Wigneswaran is a retired Supreme Court judge).

His attempt to falsify the long history of the country of the Sinhalese (the unrecorded part of it is much longer than the recorded part, as being archaeologically established at present) is like trying to chip off a splinter from the Sigiriya rock with his bare head. Be that as it may, the more recent post-independence history of our country is more relevant to the point, I think. The young people today may or may not know that, before our country was made a republic by their heroic parents and grandparents in 1972, our country had been officially regarded as a ‘dominion’ (i.e. ‘a semi-independent state’ under the British Crown) since 1948, the year of independence. So, it was a monarchy until then under the British monarch locally represented by an appointed official called ‘the Governor General’.

In terms of the 1972 Republican Constitution, the last was replaced by a figurehead president. A few years later, the currently operative 1978 Constitution created the post of executive president. But the official naming of the country as ‘Sri Lanka’ in 1972 was a shortsighted, though significant, change introduced as a novelty. The people were heroic; but the leaders were not wise enough to retain the traditional name/s of the island, which were the formal ‘Lanka’ or the informal ‘Lankawa’ (for the Sinhalese majority, and its Tamil version ‘Ilankei’ for the Tamil speaking minorities) and ‘Ceylon’ for foreigners and the English speaking local elite. The important point is that ‘Ceylon’ was a derivation from ‘Sinhale’ (the Land of the Sinhalese), which had been the historic name of the country from time immemorial until 1815. The interior part of the island which had remained independent of the British, known as the Kandyan Kingdom, was still called ‘Sinhale’, while the surrounding littoral part under British imperial occupation was identified as ‘Ceylon’, which means that, actually, the whole island was a single entity known as Sinhale/Ceylon. 

In their opening paragraph, the writers express the view that ‘Archbishop Malcolm Cardinal Ranjith’s recent comments regarding racial and religious politics were most timely. In a climate where religious leaders seek to become political leaders, to hear the Archbishop state so unequivocally that religion and language should not be the basis for a political party is ‘at least mildly reassuring’ OK. But why only ‘at least mildly reassuring’? From my point of view, the Archbishop, who abhors divisive politics, is putting his finger on what is ailing the Sri Lankan body politic today: racial and religious politics and we know what the parties are that depend on race and religion issues.

But the writers seem to have mixed up or equated with each other the extremists following racial and religious politics, and whom they call ‘religious leaders seeking to become political leaders’ (by which they probably mean the three monks who are currently engaged in an unseemly struggle over a national list seat in parliament won by a certain political party, or all monks including the three, who have been agitating against a number of longstanding issues affecting the majority community, the Buddhist establishment, and the unitary status of Sri Lanka, which are aspects of a single entity, but whose approach is apolitical.

 If the writers mean by ‘a climate where religious leaders seek to become political leaders’ the handful of vocal Buddhist monks who are raising a voice for rescuing the country from the aforementioned anomalies, and from what the Archbishop himself is denouncing (pretty much the same as the issues that the former are raising), they need to correct their terminology. These monks cannot be identified as ‘religious’ leaders among Buddhists. The Buddhists’ religious leaders are the Nayake and Maha Nayake monks, who are what the Archbishop is among the Christians. The activist monks feel obliged to do what they are doing because the Maha Nayakes are not seen (as clearly as the Archbishop for some reason) to be doing for the Buddhists what the Archbishop is doing for the Catholics. (The Archbishop is trying to ensure that the government fulfills its obligations to the Catholics for whom he is responsible as their ordained leader, without stooping to politics; but we know that his concern is for the welfare of all Sri Lankans without discrimination. Buddhists also felt protected under his moral leadership in the critical aftermath of the April 21 bombings, because he had won their trust as he had already repeatedly stressed the vital importance of preserving the age-old Buddhist religious cultural heritage our country). The monk-politician-centred episode that is being currently staged should be regarded as the last flicker of the culturally embarrassing Buddhist-monks-in-parliament politics novelty introduced in 2004, which hardly survived the few years of its experimental stage. 

Talking about racial politics, the enduring nationalism that the first prime minister (of post-colonial, at least nominally independent, Sri Lanka) D. S. Senanayake championed was Ceylonese nationalism. That’s why, asked by the Soulbury Commissioners how many Tamils he wanted to have in his cabinet, he replied without hesitation, as H. A .J. Hulugalla, his biographer recorded, ‘I don’t mind the number if they act as Ceylonese’, a non-racist attitude that is still alive among the vast majority of the majority Sinhalese community; although it is not acknowledged by the few real racists who currently have sway among minority politicians. While D. S. Senanayake and other Sinhalese leaders were committed to non-communal nationalism, the racists among Tamil leaders opposed them. S.W.R.D. Bandaranaike left the UNP to form his own party because he found the trust that his and party’s leader D.S. placed in the treacherous Tamil leaders was not being reciprocated by them. Bandaranaike understood that his boss’s expectation that they’d come round to accept his kind of Ceylonese nationalism was not going to be fulfilled. Because of this fact I see no justification for the writers’ apparent treatment of Sinhalese and Tamil leaders of the time as equally guilty of racist prejudice.

Bandaranaike, who was as much a Ceylonese nationalist as DS, was not wrong to speak in terms of the following in the then prevailing circumstances in mid-1950s, as quoted in the Wijetillekes’ article: “… the fears of the Sinhalese, I do not think can be brushed aside as completely frivolous. I believe there are a not inconsiderable number of Tamils in this country out of a population of 8 million. Then there are 40-50 million Tamil people in the adjoining country. What about all this Tamil literature, Tamil teachers, even films, papers and magazines? … I do not think there is an unjustified fear of the inexorable shrinking of the Sinhala language. It is a fear that cannot be brushed aside”. Bandaranaike was opposed by those who did not care about the existence of the native Sinhala and Tamil languages or about the serious anomalies that the Sinhalese majority suffered because they were Sinhalese. 

Maybe there were only 40-50 million Tamils in India (Tamil Nadu) then. But today, there are over 72 million there, and a several more millions of Tamils scattered across the globe. And some ethnic Tamils, not necessarily of Sri Lankan origin, occupy powerful positions in international bodies that can exert adverse influence on Sri Lanka if they wish, though this is unlikely as they are also originally from a non-violent, peaceful, cultural background. However, if unreasonable viewpoints are promoted among them against the beleaguered global minority that the Sinhalese are, it will be nothing short of something genocidal, because Sri Lankans are engulfed in much more dire circumstances than in the 1950s, being constantly threatened by potential exigencies that could become reality in the boiling geopolitical cauldron that is fast emerging in our region.

It is the sort of nationalism that DS believed in that inspires today’s nationalists. Recently, some bogus critics of the founder of the UNP have started promulgating the misconception that the word ‘national’ in the name ‘United National Party’ was divisive, because it was an erroneous recognition of the alleged presence of a plurality of ‘nations’ (based on race, religion, etc.) in Sri Lanka. Nothing could be further from the truth. This sort of thing is nothing but false propaganda spread by the few separatist racists there are and their opportunistic sympathisers. The UNP has been decimated in terms of parliamentary representation, but that is due to the inefficiency and lack of love for the country on the part of its ageing, narrowly self-seeking leaders. This affords a good chance for a vibrant young leadership to emerge who can bring the divided party together, ousting the current squabbling, leadership qualities lacking leaders, and forge it into a strong oppositional force that can work both with as well as against the SLPP government, to make Sri Lanka the kind of prosperous stable country that the traditional Guardians of the Nation, the Maha Sangha, are determined to help forge, with the cooperation of our other spiritual leaders like the Archbishop. This is an urgent need of the hour. The SLMC leader Hakeem’s justification, at the Presidential Commission of Inquiry into the Easter Attack, of a separate administrative unit for Tamil speaking Muslims in a part of the Eastern province is ominous. Are these purveyors of racial and religious politics seeking cooperation or confrontation with other Tamil speakers (Hindus)?

His Eminence Malcom Cardinal Ranjith urged the authorities a few days ago, at an annual religious service held at the Tewatta National Basilica Church at Ragama, to expose and punish, without any further delay or vacillation, the evil extremist forces and their agents who were actually behind the April 21 attacks that left 269 innocent persons killed and over 120 permanently disabled; who provided the perpetrators of those crimes financial and logistical support, he demanded to know. He was unequivocal in condemning religious extremists who believed in killing adherents of other faiths to affirm their faith in their own god. The Cardinal wanted the responsible persons at the highest level under the previous administration, not only the politicians but also the officials, to be dealt with according to the law for failing to prevent, at least in the name of humanity, those heinous crimes, even though they had been previously warned many times by intelligence agencies; and his incidental but no less urgent call for a ban on political parties based on religion and language, still reverberates in our ears.

For so boldly expressing his personal conviction regarding the subject, the Archbishop has already earned the deep respect and gratitude not only of Sri Lankan Catholics but also of ordinary Sri Lankans of other faiths as well, including the majority Buddhists, who are helpless victims of the oppressive trends set in motion by the policies of such parties and the sectarian religious movements behind them. 

The Archbishop’s call needs to be heeded by the leaders of the present administration who have been democratically elected by the pan-Sri Lankan electorate, with overwhelming majorities to rescue the country from, among other things, the undue pressures exerted on parliamentary decision-making by parties based on race and religion, which enjoyed their heyday during the Yahapalanaya, taking cover behind bogus reconciliation politics imposed on the country by external interventionist forces. However, this does not mean that the opposition must step aside and look on passively, leaving everything to be accomplished by the government.

The most recent triumph of nationalism that the patriotic people have achieved (in November 2019, and August 2020) under the SLPP transcends, in its reach, promise and potential, all the previous watershed moments arrived at in 1956, 1972, and 2009, which, unfortunately, were reversed by racists. The same reversal should not be allowed to happen this time. It should not be forgotten that, without the selfless exertions of the Buddhist monk activists, the nationalist triumph would never have been possible. The united Maha Sangha will remain the anchor sheet and guarantor of the wholesome unitary state of Sri Lanka. But that historic role of the monks is intrinsically non-political, and eminently compatible with the principles of modern secular democracy. The Maha Sangha have been the Guardians of the Nation without a break (even during periods of foreign invasion) ever since the official establishment of Buddha Sasana in the island by Arhant Mahinda Thera twenty-three centuries ago. Politicizing the Maha Sangha, despite the existence of the Maha Nayakes, is the surest way to undermine its power.



Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

Capt. Dinham Suhood flies West

Published

on

A few days ago, we heard the sad news of the passing on of Capt. Dinham Suhood. Born in 1929, he was the last surviving Air Ceylon Captain from the ‘old guard’.

He studied at St Joseph’s College, Colombo 10. He had his flying training in 1949 in Sydney, Australia and then joined Air Ceylon in late 1957. There he flew the DC3 (Dakota), HS748 (Avro), Nord 262 and the HS 121 (Trident).

I remember how he lent his large collection of ‘Airfix’ plastic aircraft models built to scale at S. Thomas’ College, exhibitions. That really inspired us schoolboys.

In 1971 he flew for a Singaporean Millionaire, a BAC One-Eleven and then later joined Air Siam where he flew Boeing B707 and the B747 before retiring and migrating to Australia in 1975.

Some of my captains had flown with him as First Officers. He was reputed to have been a true professional and always helpful to his colleagues.

He was an accomplished pianist and good dancer.

He passed on a few days short of his 97th birthday, after a brief illness.

May his soul rest in peace!

To fly west my friend is a test we must all take for a final check

Capt. Gihan A Fernando

RCyAF/ SLAF, Air Ceylon, Air Lanka, Singapore Airlines, SriLankan Airlines

Continue Reading

Opinion

Global warming here to stay

Published

on

The cause of global warming, they claim, is due to ever increasing levels of CO2. This is a by-product of burning fossil fuels like oil and gas, and of course coal. Environmentalists and other ‘green’ activists are worried about rising world atmospheric levels of CO2.  Now they want to stop the whole world from burning fossil fuels, especially people who use cars powered by petrol and diesel oil, because burning petrol and oil are a major source of CO2 pollution. They are bringing forward the fateful day when oil and gas are scarce and can no longer be found and we have no choice but to travel by electricity-driven cars – or go by foot.  They say we must save energy now, by walking and save the planet’s atmosphere.

THE DEMON COAL

But it is coal, above all, that is hated most by the ‘green’ lobby. It is coal that is first on their list for targeting above all the other fossil fuels. The eminently logical reason is that coal is the dirtiest polluter of all. In addition to adding CO2 to the atmosphere, it pollutes the air we breathe with fine particles of ash and poisonous chemicals which also make us ill. And some claim that coal-fired power stations produce more harmful radiation than an atomic reactor.

STOP THE COAL!

Halting the use of coal for generating electricity is a priority for them. It is an action high on the Green party list.

However, no-one talks of what we can use to fill the energy gap left by coal. Some experts publicly claim that unfortunately, energy from wind or solar panels, will not be enough and cannot satisfy our demand for instant power at all times of the day or night at a reasonable price.

THE ALTERNATIVES

It seems to be a taboo to talk about energy from nuclear power, but this is misguided. Going nuclear offers tried and tested alternatives to coal. The West has got generating energy from uranium down to a fine art, but it does involve some potentially dangerous problems, which are overcome by powerful engineering designs which then must be operated safely. But an additional factor when using URANIUM is that it produces long term radioactive waste.  Relocating and storage of this waste is expensive and is a big problem.

Russia in November 2020, very kindly offered to help us with this continuous generating problem by offering standard Uranium modules for generating power. They offered to handle all aspects of the fuel cycle and its disposal.  In hindsight this would have been an unbelievable bargain. It can be assumed that we could have also used Russian expertise in solving the power distribution flows throughout the grid.

THORIUM

But thankfully we are blessed with a second nuclear choice – that of the mildly radioactive THORIUM, a much cheaper and safer solution to our energy needs.

News last month (January 2026) told us of how China has built a container ship that can run on Thorium for ten years without refuelling.  They must have solved the corrosion problem of the main fluoride mixing container walls. China has rare earths and can use AI computers to solve their metallurgical problems – fast!

Nevertheless, Russia can equally offer Sri Lanka Thorium- powered generating stations. Here the benefits are even more obviously evident. Thorium can be a quite cheap source of energy using locally mined material plus, so importantly, the radioactive waste remains dangerous for only a few hundred years, unlike uranium waste.

Because they are relatively small, only the size of a semi-detached house, such thorium generating stations can be located near the point of use, reducing the need for UNSIGHTLY towers and power grid distribution lines.

The design and supply of standard Thorium reactor machines may be more expensive but can be obtained from Russia itself, or China – our friends in our time of need.

Priyantha Hettige

Continue Reading

Opinion

Will computers ever be intelligent?

Published

on

Alan Turin and the Turin machine

The Island has recently published various articles on AI, and they are thought-provoking. This article is based on a paper I presented at a London University seminar, 22 years ago.

Will computers ever be intelligent? This question is controversial and crucial and, above all, difficult to answer. As a scientist and student of philosophy, how am I going to answer this question is a problem. In my opinion this cannot be purely a philosophical question. It involves science, especially the new branch of science called “The Artificial Intelligence”. I shall endeavour to answer this question cautiously.

Philosophers do not collect empirical evidence unlike scientists. They only use their own minds and try to figure out the way the world is. Empirical scientists collect data, repeat and predict the behaviour of matter and analyse them.

We can see that the question—”Will computers ever be intelligent?”—comes under the branch of philosophy known as Philosophy of Mind. Although philosophy of mind is a broad area, I am concentrating here mainly on the question of consciousness. Without consciousness there is no intelligence. While they often coincide in humans and animals, they can exist independently, especially in AI, which can be highly intelligent without being conscious.

AI and philosophers

It appears that Artificial Intelligence holds a special attraction for philosophers. I am not surprised about this as Al involves using computers to solve problems that seem to require human reasoning. Apart from solving complicated mathematical problems it can understand natural language. Computers do not “understand” human language in the human sense of comprehension; rather, they use Natural Language Processing (NLP) and machine learning to analyse patterns in data. Artificial Intelligence experts claim certain programmes can have the possibility of not only thinking like humans but also understanding concepts and becoming conscious.

The study of the possible intelligence of logical machines makes a wonderful test case for the debate between mind and brain. This debate has been going on for the last two and a half centuries. If material things, made up entirely of logical processes, can do exactly what the brain can, the question is whether the mind is material or immaterial.

Although the common belief is that philosophers think for the sake of thinking, it is not necessarily so. Early part of the 20th century brought about advances in logic and analytical philosophy in Britain. It was a philosopher (Ludwig Wittgenstein) who invented the truth table. This was a simple analytic tool useful in his early work. But this was absolutely essential to the conceptual basis of early computer science. Computer science and brain science have developed together and that is why the challenge of the thinking machine is so important for the philosophy of mind. My argument so far has been to justify how and why AI is important to philosophers and vice versa.

Looking at computers now, we can see that the more sophisticated the computer, the more it is able to emulate rather than stimulate our thought processes. Every time the neuroscientists discover the workings of the brain, they try to mimic brain activity with machines.

How can one tell if a computer is intelligent? We can ask it some questions or set a test and study its response and satisfy ourselves that there is some form of intelligence inside this box. Let us look at the famous Alan Turing Test. Imagine a person sitting at a terminal (A) typing questions. This terminal is connected to two other machines, (B) and (C). At terminal (B) sits another person (B) typing responses to the questions from person (A). (C) is not a human being, but a computer programmed to respond to the questions. If person (A) cannot tell the difference between person (B) and computer(C), then we can deduce that computer is as intelligent as person (B). Critics of this test think that there is nothing brilliant about it. As this is a pragmatic exercise and one need not have to define intelligence here. This must have amused the scientists and the philosophers in the early days of the computers. Nowadays, computers can do much more sophisticated work.

Chinese Room experiment

The other famous experiment is John Sealer’s Chinese room experiment. *He uses this experiment to debunk the idea that computers could be intelligent. For Searle, the mind and the brain are the same. But he warns us that we should not get carried away with the emulative success of the machines as mind contains an irreducible subjective quality. He claims that consciousness is a biological process. It is found in humans as well as in certain animals. It is interesting to note that he believes that the mind is entirely contained in the brain. And the empirical discovery of neural processes cannot be applied to outside the brain. He discards mind-body dualism and thinks that we cannot build a brain outside the body. More commonly, we believe the mind is totally in the brain, and all firing together and between, and what we call ‘thought’ comes from their multifarious collaboration.

Patricia and Paul Churchland are keen on neuroscientific methods rather than conventional psychology. They argue that the brain is really a processing machine in action. It is an amazing organ with a delicately organic structure. It is an example of a computer from the future and that at present we can only dream of approaching its processing speed. I think this is not something to be surprised about. The speed of the computer doubles every year and a half and in the distant future there will be machines computing faster than human beings. Further, the Churchlands’, strongly believe that through science one day we will replicate the human brain. To argue against this, I am putting forward the following true story.

I remember watching an Open University (London) education programme some years ago. A team of professors did an experiment on pavement hawkers in Bogota, Colombia. They were fruit sellers. The team bought a large number of miscellaneous items from these street vendors. This was repeated on a number of occasions. Within a few seconds, these vendors did mental calculations and came out with the amounts to be paid and the change was handed over equally fast. It was a success and repeatable and predictable. The team then took the sample population into a classroom situation and taught them basic arithmetic skills. After a few months of training they were given simple sums to do on selling fruit. Every one of them failed. These people had the brain structure that of ordinary human beings. They were skilled at their own jobs. But they could not be programmed to learn a set of rules. This poses the question whether we can create a perfect machine that will learn all the human transferable skills.

Computers and human brains excel at different tasks. For instance, a computer can remember things for an infinite amount of time. This is true as long as we don’t delete the computer files. Also, solving equations can be done in milliseconds. In my own experience when I was an undergraduate, I solved partial differential equations and it took me hours and a lot of paper. The present-day students have marvellous computer programmes for this. Let alone a mere student of mathematics, even a mathematical genius couldn’t rival computers in the above tasks. When it comes to languages, we can utter sentences of a completely foreign language after hearing it for the first time. Accents and slang can be decoded in our minds. Such algorithms, which we take for granted, will be very difficult for a computer.

I always maintain that there is more to intelligence than just being brilliant at quick thinking. A balanced human being to my mind is an intelligent person. An eccentric professor of Quantum Mechanics without feelings for life or people, cannot be considered an intelligent person. To people who may disagree with me, I shall give the benefit of the doubt and say most of the peoples’ intelligence is departmentalised. Intelligence is a total process.

Other limitations to AI

There are other limitations to artificial intelligence. The problems that existing computer programmes can handle are well-defined. There is a clear-cut way to decide whether a proposed solution is indeed the right one. In an algebraic equation, for example, the computer can check whether the variables and constants balance on both sides. But in contrast, many of the problems people face are ill-defined. As of yet, computer programmes do not define their own problems. It is not clear that computers will ever be able to do so in the way people do. Another crucial difference between humans and computers concerns “common sense”. An understanding of what is relevant and what is not. We possess it and computers don’t. The enormous amount of knowledge and experience about the world and its relevance to various problems computers are unlikely to have.

In this essay, I have attempted to discuss the merits and limitations of artificial intelligence, and by extension, computers. The evolution of the human brain has occurred over millennia, and creating a machine that truly matches human intelligence and is balanced in terms of emotions may be impossible or could take centuries

*The Chinese Room experiment, proposed by philosopher John Searle, challenges the idea that computers can truly “understand” language. Imagine a person locked in a room who does not know Chinese. They receive Chinese symbols through a slot and use an instruction manual to match them with other symbols to produce correct replies. To outsiders, it appears the person understands Chinese, but in reality, they are only following rules. Searle argues that similarly, a computer may process language convincingly without genuine understanding or consciousness.

by Sampath Anson Fernando

Continue Reading

Trending