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AI, climate control,and Buddhism

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By Rohana R. Wasala

Addressing a gathering as chief guest at the 100th anniversary celebration of the Sri Lanka Buddhist Society Moratuwa held at the Moratuwa Buddhist Society Hall on May 11, 2024, President Ranil Wickremesinghe pledged Rs. 1 billion for research to ‘explore the connection between Buddha’s teachings and AI’ starting next year as The Island (Online) reported 13 May, 2024. He revealed that though the project was scheduled to start this year, it had to be deferred for lack of legal provisions for the regulation of Artificial Intelligence (AI). The programme will go ahead once new laws are adopted by parliament, he assured. The President also said that the government would provide the funds required for the restoration of the Moratuwa Buddhist Society Hall ahead of its own first centenary in 2029 (The construction of the building was completed in 1929).

The president’s determination to exploit AI for the global promotion of Theravada Buddhism was first mooted in a statement he made as guest of honour at the inaugural function held at the Edward Stadium in Matale, a day ahead of the 73rd National Upasampada Maha Vinaya Karma of the Ramanna Nikaya, which was to be conducted at a venue in Bandarapola, Matale from July 20 to 27, 2023. Video. Before commenting on this ludicrous subject of a costly programme of research on a hypothetical relationship between Buddhism and AI, an obvious case of comparing apples and oranges, let me turn to what else the president said at Moratuwa.

President Wickremasinghe laid similar emphasis on the global issue/s of climate change involving atmospheric warming and worsening water scarcity, both currently experienced in Sri Lanka. He thought that these challenges are to be met in accordance with the teachings of the Buddha. His arbitrary assertion in this connection is that, in terms of the Buddha’s teachings, ‘this issue’ (of climate change) ‘stems from civilisation’s greed for rapid progress’. The president would have been more convincing in making this claim (if he actually did so, as reported) had he mentioned the particular discourse or context where the Buddha allegedly talked about climate change. Since the president didn’t do so, his audience probably took him at face value. I, for one, don’t think that Buddhism offers any answers to climate change issues. The Buddha never claimed omniscience regarding the physical world, world-systems, or universes (cakkavala/chakravata in Pali and Sanskrit respectively, and sakvala in Sinha), which he said is achintya, meaning surpassing human thought, inconceivable, an idea modern physicists accept).

The subject of ‘loka’ or the world (there’s a special definition of the word ‘loka’ in Buddhism) is beyond thought (Sin. loka vishaya achintyayi). Gautama Buddha was the world’s first exponent of what is today known as the scientific method, which is important in any field where identifying and solving problems are involved, including climate control. He used it for discovering the Four Noble Truths about human existence: the reality of the unsatisfactoriness of samsaric journeying, its causes, the possibility of stopping that aimless wandering, and the way to achieve the cessation of the endless cycle of repeated reincarnations that is full of ‘dukkha’ or suffering. This goal has to be reached through wisdom while practicing universal love and compassion (lovingkindness) over all sentient beings.

 ‘Buddhism integrates our spiritual understanding with our experience of the natural world’ a Western scholar speaking about Albert Einstein’s view of Buddhism says (Source: ‘Dream Sparks’ YouTube channel). Albert Einstein is celebrated as the 20th century’s greatest scientist. Einstein stated that the Buddha had found what he was searching for. The following is a popular quote from Einstein: ‘If there were any religion capable of aligning with the demands of discoveries of modern science it would indeed be Buddhism’. So, there is no need to make false claims involving AI or climate control on behalf of Buddhism to extol it in order to raise its image in the world.

Incidentally, The Island (Online) report (May 13) which is my source here doesn’t say whether, in his speech, the President made any grateful mention of Arthur V. Dias (1886-1960) under whose leadership the Moratuwa Buddhist Society was established.  The Moratuwa Buddhist Society Hall was built under his sponsorship, too. Most probably, being a sort of history buff, the President did talk about Arthur V. Dias, though the newspaper report makes no mention of it. If he didn’t, by any chance, (which is unlikely), it would be a regrettable lapse on his part.  This patriotic Sri Lankan used to be one of the national heroes annually honoured in our school days from the early 1950s to mid1960s. He is still fondly remembered by at least a few grateful Sri Lankans, as kos mama, who was a successful planter, philanthropist, temperance movement member, and freedom activist. If he were living today, he would definitely have said and done something to tackle these problems.

To resume the subject of a hypothetical relevance of Buddhist teachings to climate control, the issue of harmful effects of uncontrolled human activities on climate was most unlikely to have been encountered in India in the time of the Buddha two thousand five hundred years ago, nor anywhere else in the rest of the world for that matter. Nowadays, however, it is a huge problem that impacts life on the Earth generally, and that seriously impairs the quality of human life and humanity’s physical and mental wellbeing. It could be even worse than that unless remedied. Renowned British broadcaster, TV presenter, film-maker, biologist, natural historian and popular author David Attenborough (b. 1926) mentions changing climate among the factors that make him conclude that “we are finally fast approaching the Earth’s carrying capacity for humanity” (A Life on Our Planet/2020), that is, its ability to support human life in terms of a healthy environment, good climate, clean water, food, fuel for factory engines and transport vehicles, electricity  power for lighting homes and cities and running industries, and so on.

The President was reported to have blamed climate change on what he called humanity’s ‘greed for progress’. Probably he had in mind the same sort of problems that David Attenborough suggests ways to deal with in the book mentioned. But material progress is a good thing that should be desired. Only unconscionable greed for material wealth in a poor country like Sri Lanka where the majority of the people live in poverty is bad.

The survival of traditional institutions such as religions depends on their perceived relevance to the day to day life of a community. The president is aware of this fact. That must be why he appears to be taking a special interest in serving the cause of Buddhism by researching a possible relationship between AI and Buddhism, and also by trying to establish a source of intellectual support in Buddhism in the matter of climate control.

However, instead of turning to Buddhism for solving this mundane problem, we could listen to Bill Gates, former CEO of software giant Microsoft and its principal co-founder, technologist, businessman, investor, and philanthropist, who spent a decade investigating the causes and effects of climate change with the help of experts in diverse fields including physics, chemistry, biology, engineering, political science, and so on. He found three broad areas that should receive vital attention if certain climate disaster is to be avoided. These he lists on page 8 of his book ‘How to Avoid a Climate Disaster’ (2021): To paraphrase, these include 1) bringing the 51 billion tons of greenhouse gases that the industrial world typically releases to the atmosphere every year down to zero, 2) deploying the tools that we already have like solar and wind power faster and smarter, and 3) creating and rolling out breakthrough technologies. The whole book is a carefully integrated elaboration of these basic themes in twelve chapters, that discuss problems connected with, for instance, use of fossil fuels, generation and consumption of electricity, agronomy (soil management and crop production), safe use of fertilisers, management of water resources, etc., and the crucial issue of the importance of conducive government policies. I mention these things to show that we need to consult local counterparts of specialists from diverse fields whose expertise that Bill Gates drew upon. Sri Lanka already has a lot of qualified young scientists to play that role without having to depend on Buddhism in lazy complacency, except perhaps as a source of moral inspiration.

 Incidentally, Bill Gates claimed in his website ‘GatesNotes’ in 2018 that he and his wife Melinda took to meditation as a way to ‘exercise’ their minds, following, as evident in the context, the guidance of former Buddhist monk Andy, who seems to combine both the Burmese (Theravada) and the Tibetan (Vajrayana, a form of Mahayana) traditions. But this doesn’t mean that Gates adopted Buddhism as a religion.

He was originally reluctant to practice meditation because of the connection he thought it had with the concept of reincarnation, which, obviously, he didn’t accept. Nevertheless, Buddhist teachings can after all be said to have been indirectly relevant to the Gateses’ climate control activism. When Gates says he took to meditation to ‘exercise’ his mind, he most likely means the same as what we normally mean when we say that we meditate at least as a minimal goal, to gain control over our thought process in order to ‘calm’ our minds, gradually achieving a state of mental tranquility, peace and balance, that enables us to use our mental and physical energies for best effect in our intellectual and physical exertions. I added this information to suggest that the moral ethical teachings of Buddhism help Buddhists and others who choose to follow them to focus their mental as well as physical energies on the performance of the required tasks to achieve any desired goal. (To be continued)



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Coercive laws recipe for future misrule

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by Jehan Perera

The NPP government is going after powerful figures from the past and present who have engaged in corruption, fraud and criminal activity in a way that no previous government in Sri Lanka has done. Former ministers, politicians and senior state officials are among those facing investigations and legal proceedings. The government has placed before Parliament a document listing 50 cases involving corruption, fraud and other crimes. These include not only financial offences but also cases relating to the Easter Sunday attacks, the killings of Lasantha Wickrematunge and Wasim Thajudeen, the disappearance of Prageeth Ekneligoda and attacks on journalists Keith Noyahr and Upali Tennakoon.

The significance of this effort is that it can demonstrate that nobody is above the law, regardless of political connections or social standing, which will help restore public confidence in institutions that have long been distrusted. It could also recover public resources, improve the investment climate and strengthen the foundations for a more prosperous and just Sri Lanka. When criticised for focusing on the past and not the present, the government position is that these investigations were initiated under earlier governments, particularly between 2015 and 2019, and that it is now allowing investigators to proceed to deal with the backlog without political interference.

But there is an aspect of the government’s approach that is less justifiable. While pursuing past wrongdoing by powerful individuals, it is also advancing a triumvirate of draft laws that could give the state sweeping powers over citizens, organisations and dissent in the present and future. The draft Prevention of Terrorism legislation, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill raise serious questions about the over-centralisation of power. Each of these laws strengthens the powers of the state while weakening the rights and safeguards that protect people from their misuse and thus questions the basic rights of people in democracy where ‘the power of the people is vested in the government’. This is a recipe for future misrule rather than the rule of law. As the well-known saying goes, power corrupts and absolute power corrupts absolutely.

Proposed Laws

The real test of system change, for which the government obtained an overwhelming mandate, requires not only a government willing to hold others accountable, but one prepared to subject itself to the same principles of legality, transparency and restraint. The three proposed laws that are particularly important in this regard are the Protection of the State from Terrorism Bill, the Prevention of Organised Crimes Bill and the NGO Registration and Supervision Bill. Each of these draft laws has been presented as serving a legitimate purpose. Preventing terrorism, combating organised crime and ensuring that NGOs do not facilitate money laundering or terrorist financing are proper responsibilities of the state. Sri Lanka has international obligations in these areas, and no responsible government can disregard them. However, the existence of a legitimate objective does not justify every means adopted to achieve it.

The proposed Protection of the State from Terrorism Bill illustrates the problem. Although its definition of terrorism draws on a model developed by a former United Nations Special Rapporteur, the Human Rights Commission of Sri Lanka has warned that the definition of terrorism extends beyond the model and could bring legitimate political protest, trade union action and civil disobedience within the scope of counter-terrorism legislation. Its concerns also include prolonged detention, inadequate judicial oversight and restrictions on access to legal counsel. These are objections that go to the heart of the relationship between the citizen and the state. The government cannot credibly promise to protect democratic freedoms while creating powers that could be used to restrict them. It is necessary for the government to reassess the draft through transparent consultation and revise provisions that could criminalise legitimate dissent.

The Prevention of Organised Crimes Bill raises similar concerns. It is presented as giving effect to the United Nations Convention against Transnational Organised Crime, which Sri Lanka ratified in 2006. The Centre for Policy Alternatives (CPA) has argued that the convention does not require many of the bill’s provisions. The proposed law extends to a broad range of offences, permits detention orders lasting up to a year, makes confessions to police admissible for purposes of legal evidence, and introduces extensive surveillance powers. A law intended to dismantle criminal networks should not create a parallel system of exceptional powers that could be applied far beyond organised crime. Nor should safeguards developed through years of experience with abuses under the Prevention of Terrorism Act be weakened through legislation bearing a different name. The government should review whether or not existing laws could be used effectively to control these crimes or whether each exceptional power is necessary.

Civil Society

The proposed NGO Registration and Supervision Bill presents another test of the government’s intentions. The government may reasonably seek transparency in the finances of organisations receiving public or foreign funds, including measures to prevent money laundering and terrorist financing. It seeks to justify its overreach on the grounds of meeting the internationally mandated requirements of the Financial Action Task Force (FATF) for the Asia-Pacific region. But these objectives do not justify placing civil society and NGOs under excessive administrative control when even the FATF ranks them as low to medium risks. The draft bill would require registration and renewal, impose extensive obligations on organisations and empower authorities to suspend or deregister them on broadly framed grounds. It is important to redraft provisions that confer excessive discretion over registration, renewal, suspension and deregistration of NGOs.

Among the concerns raised by United Nations human rights special rapporteurs with regard to the draft NGO law are provisions requiring organisations to align with government policies and restrictions that could affect advocacy, dissent and freedom of association. The implications extend well beyond organisations that engage directly with the government. Community groups, human rights organisations, independent researchers and organisations working on reconciliation or accountability could find their activities constrained by uncertainty over how these provisions might be interpreted. Organisations that criticise government policies are not thereby working against the country. Their freedom to do so is part of what distinguishes a democracy from a system in which the government determines which opinions and activities are acceptable.

The government has generated considerable public goodwill through its pursuit of corruption and criminality. It should not assume that this goodwill gives it an unlimited mandate to strengthen the coercive powers of the state. The NPP knows from its own history that governments can treat dissent as a threat and use the machinery of the state against their opponents. There is still time to correct the drafts through transparent public consultation, narrow definitions of offences, meaningful judicial control over detention and surveillance, and effective remedies against arbitrary decisions. A government that pursues corruption while weakening safeguards against state abuse risks undermining its own achievements. Besides bringing to light the abuse of power by previous governments, the NPP government needs to build a system in which no future government can abuse power in the belief they can get away with it.

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Quality assurance without quality enhancement: The irony of university QA

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By Ramya Kumar

According to the Quality Assurance Council (QAC) of the University Grants Commission (UGC), quality assurance (QA) refers to “the means (i.e. the policies, attitudes, actions, procedures, etc.), by which an institution can guarantee with confidence and certainty, that the standards and quality of its educational provision are being maintained and enhanced”.

An expansive structure has been in place since 2005 to govern and implement QA processes within the state university system. The QAC is the focal point at the UGC that implements external reviews of state universities and institutes. Each university has its own Centre for Quality Assurance (CQA) tasked with performing QA in line with QAC directives. Faculties, in turn, have Internal Quality Assurance Cells (IQAC) performing their own QA; they are answerable to the CQA.

The big question is whether this all-encompassing top-down QA system, that in many ways undermines the internal dynamics of university governance, actually supports universities to enhance the quality of education. This article highlights some concerns.

Top-down check-box activities

The QAC conducts external reviews of universities and degree programmes. A review team appointed by the UGC (who may or may not have experience in the institution/programme in question) examines the self-evaluation report submitted by the said institution/programme. The team then conducts a site visit to verify the claims made in the university’s self-evaluation report, clarify issues identified during the desk review, and examine how QA procedures operate in practice. The team holds meetings with the university administration, members of the Council and Senate, Deans, Heads of Departments, academic and non-academic staff, students, and others. Following the visit, a draft report is submitted to the relevant institution/programme for comment before final publication. The reviewed institution/programme then prepares and publishes an action plan addressing the recommendations, with subsequent monitoring of progress.

There are some worthy QA initiatives under implementation, such as improving facilities for students with disabilities and strengthening mechanisms to address sexual- and gender-based violence. However, for the most part, QA activities have little to do with improving the quality of education. They are mostly preoccupied with monitoring faculty and department websites, digital transformation, student feedback, subject evaluation, course evaluation, peer evaluation, and, more recently, staff appraisal. These activities, which consume an inordinate amount of time—so precious at understaffed universities—have become check-box activities completed to generate evidence for the next review. Below is an excerpt of a conversation between two academics (1 and 2) that conveys how QA plays out at universities (reproduced with permission).

1: … .it’s like social media you know, like posting things on Facebook or twitter or Instagram. When people do a lot of social media, everything they do, they do thinking, “okay I’m going to post it in this way… this I have to put on my Instagram.” QA is a little like that… everything is considered in light of, “ah we can use this for the review, as evidence… for example very recently we were encouraged to have all the things that we do in our department in the faculty newsletter so then they can put in the review. Every little thing has to be noted down….

2: And with pictures and all…

1: At the very least it has to be written so that you have written evidence .. you can’t be doing something for the sake of doing something or because it is good for the department … and sometimes people tell me “oh yea that’s a good idea we can fit that under this x, y section of the review..”

2: Yea, and nobody really thinks about the actual outcome… whether it’s actually helping anyone..

1: I also find that a lot of the words that we used in different ways have now been co-opted to the QA discourse ..including quality.. I can’t actually say what I want as an “outcome”, for example, that the outcome of this workshop is that my students “think about” … then I am told “ah but no that’s not one of the Bloom’s taxonomy words, “think about”.…

2: And the worst part is these medical and agriculture people, these types of people go around spreading it like some kind of gospel!

1: Yea, this cookie cutter way of doing things, they think is the height of innovativeness or creativity, when actually it is so mundane … for me the most awful thing about it is like some fungus of mundanity has taken over through QA reviews.

2: yea, when you say QA, my mind closes off immediately and I stop listening…

Auditing everything but power

QA leaves out crucial aspects of university governance. For instance, there is no review or assessment of the “quality” of university administrations under Criterion 1 or the integrity of procedures governing the promotion of academic staff under Criterion 6 of the institutional reviews.

The majority in the Council—the university’s executive and governing body, which is responsible for selecting the Vice-Chancellor (VC)—are appointed in ad hoc fashion. Apart from the Ex-Officio members in the Council (VC, Deans, etc.), and the two members elected by the Senate, the remainder are appointed by the UGC with no formal consultation or vetting procedure. The VC appointment process described in UGC Circular No. 03/2023 exemplifies how an ostensibly technical process can become entangled in political sycophancy. The Registrar invites applications for the position of VC through advertisement. Applicants must submit a curriculum vitae, a statement of vision for the university and supporting documents. The University Council appoints a three-member Search Committee of senior academics to encourage “eminent persons” to apply, while the UGC appoints a former VC from another university to “observe” the selection process.

A Special Meeting of the University Council is convened. Candidates are interviewed and must make a presentation to the Council Members, followed by questions. Each Council member “gives marks” for seven prescribed criteria: strategic focus (20%), effective leadership (20%), holistic thinking/conceptual skills (10%), academic and research excellence (15%), personal integrity (10%), professional communication (10%) and managerial competence (15%). Marks are averaged, and the Council recommends three candidates to the UGC in rank order. The UGC-appointed observer separately submits a confidential report on the selection process.

This procedure is expected to guarantee quality, but does it? Applications are submitted to the Council Members, who have been appointed on questionable bases, and who are expected to review the applications and give scores, based on objective assessments. But, in reality, most Council Members are manipulated by VC candidates, who often have personal ties with them. The UGC-appointed observer usually has no genuine interest in the outcome. And there is no way for anyone to actually question the Council’s decision once it is made. Although the highest-ranked candidate may ultimately be appointed, the selection remains a political decision made by the President, who retains the discretion to appoint any one of the three.

External reviews also do not look into the promotions of academic staff, except to scrutinise whether there are policies and procedures in place to govern promotion. Academic staff may apply for promotion to Professor once they satisfy the prescribed eligibility requirements, which typically include the period of service, academic qualifications, research and publication achievements, teaching experience, and contributions to the university and wider community. Applications are evaluated against specified criteria, with research output and academic contributions assessed through documentary evidence and expert evaluation. Under the UGC’s scheme for Professors, two experts from outside the applicant’s institution assess specified aspects of research and knowledge dissemination. Again, beneath this technical process, which is externally evaluated, lies a problematic points-based scheme that can be manipulated and abused with impunity.

Rethinking university QA

Like the VC election process and the schemes of promotion for academic staff, QA reviews are open to manipulation. Before a review, there is a chaotic rush to complete evidence gathering and reporting. Academics leave all other work aside, including at times their teaching, to focus on completing documentation and preparing reports. The standardised criteria in the review manuals and scoring sheets often do not reflect differences in disciplines and institutional contexts. But this does not really matter because any serious problems experienced by institutions or programmes are hastily brushed under the carpet to conceal any evidence that could taint the review. The goal is to obtain an A or at least a B grade at whatever cost.

QA may result in positive change if it moves beyond top-down check-box activities towards internally designed and owned processes encompassing all aspects of university governance, led by departments and faculties, and supported by adequate resources. The current QA system needs to be dismantled and replaced by procedures that are accountable, not to the UGC, but to our students and the communities we serve.

(Ramya Kumar is attached to the Department of Community and Family Medicine, Faculty of Medicine, University of Jaffna)

. Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

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Down Memory Lane — the Grand 20th Edition!

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Down Memory Lane: Ready to sing again

Yes, Down Memory Lane, the beloved Sing-Along concert series that first struck a chord, way back in 1997, returns for its landmark 20th edition this Saturday, 17th October, at the beautiful Bolgoda Grand Resort, Moratuwa town centre.

Having celebrated its glorious 25th anniversary with the show in 2023, this milestone 20th concert promises to be even more special.

The organisers, the ever-popular Moratuwa Arts Forum, are pulling out all the stops to present yet another unforgettable evening, brimming with camaraderie, fellowship, and pure nostalgia.

Get ready for two-and-a-half hours of non-stop singing as veteran vocalists, from the Moratuwa Arts Forum, will take the stage to lead and inspire the happy audience to sing, sing and sing to their hearts’ content.

The repertoire? Absolutely magical, according to the organisers.

Veteran Arun Dias Bandaranaike: Will handle the evening’s proceedings / Priya Peiris: Event Conceptor

Around 40 golden oldies — from timeless English vintage evergreens and hits from the 50s to the 90s, to toe-tapping calypsos, soulful American plantation melodies, rousing cowboy and Dixieland favourites, aa well as cherished Sinhala standards. All to be sung with much gusto!

This year’s dedicated organising committee comprises Brian Coorey (Chairman), Priya Peiris (Event Conceptor), Hiran Fernando, Suranga Fernando, Viranjan Perera, Hemka Fernando and Neelesh Silva. Guidance and support comes from Moratuwa Arts Forum President Sarana Guneratne and Secretary Chandani Silva.

Adding his signature charm to the evening, as Master of Ceremonies, will be the veteran Arun Dias Bandaranaike.

Don’t miss this landmark celebration of music and memories!

For further details, contact Hiran Fernando on 0772636446 or WhatsApp 0783636446.

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