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Buddhist meditation for the tech-savvy generation

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By Geewananda Gunawardana, Ph.D.

Meditation is a two-billion-dollar industry in the USA; it includes retreats, corporate training classes, apps, and many variations in between. It is estimated that 14% of adults have participated in meditation at least once in their lifetime. A survey found that 22% of the participants meditate to connect with their “true self” and 10% to connect with something larger than themselves, i.e., spiritual reasons. It is fair to assume that most of the Sri Lankan Buddhists would belong to this category. Another 16% meditate for health and enjoyment; the other reasons are improving energy, aiding memory or concentration, anxiety, stress, addiction, and depression (Science Reports 2016). The corporations do it to increase the productivity of their employees, i.e., to make more money.

While some participants have reported positive outcomes, others claim disappointments, misunderstandings, and undesired outcomes. Bhikkhu Sujato explained all this when he wrote: “While the intensive retreat has given many people, including myself, a crucial kick-start in their Dhamma practice, it is not without its drawbacks. It is normal that meditators will get a high on the retreat and then fall back to earth. The extreme exertion invites over-estimation, and such retreats are full of people who convince themselves they have attained jhāna or awakening. Even worse, intensive practice with inadequate preparation and guidance can trigger psychosis, which is extremely dangerous. Many meditation retreats are run without the grounding in psychological understanding to recognize or handle these breakdowns, and meditators may be told simply to continue, or even that their psychosis is a sign of insight” (Bhikkhu Sujato, Sutta Central 2013).

My meditating colleagues who know my Theravada background often ask about my opinion on the ‘Mindfulness” sessions we were offered. What miracle is expected to happen when you focus on your breath or some other object while sitting still, they ask. I am no meditation guru, and I am as conflicted as they are; as I understand it, the Buddhist meditation is based on the fundamentals of Buddha’s teaching. It has a clear goal, but no mystery or magic of any kind. Numerous other methods have been added over the years. It is no wonder that one can become confused if one gets into meditation without knowing the fundamentals. That is the case with most American meditators, just as Bhikkhu Sujato has explained, but are we Sri Lankans any better?

The Buddha’s mission was to eliminate doubts and mysticism from traditional explanations and theories of life that existed during his time, and his solution is expressed as “Seeing things as they really are” (yathabutha nanadassana). This is further elaborated as to “Understand the nature of the universe and the humans’ place in it, without subscribing to superhuman powers or mysticism” (Kalupahana 1992). Therefore, the goal is to understand this at the supreme level, which is Nibbana. The method is described in the Fourth Noble Truth, the Eightfold Path.

This is where the technologically savvy generation can step up. While earlier generations used perceptions and logical inferences to understand the nature of the universe and humans’ place in it, today, science is using experimental methods to achieve the same goal. This effort has generated a vast amount of information on subjects relevant to Buddhist meditation and described them in terms relatable to the present generation. Even high schoolers learn some of these facts, but unfortunately, they are not trained to see their relevance to real life beyond box checking at the examination. Therefore, the challenge for the tech savvy generation is to convert that information into knowledge and knowledge into wisdom, or insight, a form of meditation, as I was told by my mentors.

The traditionalists will scoff at this idea, but the Buddha himself used parables, similes, and stories appropriate for the times to get the message across. He acknowledged that while there is only one truth, there are many ways to reach it. Today, scientific knowledge is the best and most accessible tool to relate to Buddha’s teaching. What is wrong with adding one more to the forty plus existing methods if it works? The Pali term bhavana means mental culture or mental development to be able to see things as they really are. Various methods for the development of mental concentration (samatha or samadhi) existed before Buddha’s time, which he practiced under various teachers before the enlightenment. Buddha found them to be unsatisfactory as they did not lead to the realization of the truth, so he discovered his own method, the insight meditation (vipassana).

There is one more point to remember. Most meditation practices being popularized were originally meant for monastics and not for the laity (Sujato, 2013), and others were developed by 20th century meditation experts. The Pali Canon and the exegesis are transmitted over the millennia by the male monastic community, and as a result, what was meant for the laity has been mostly deemphasized or completely omitted from current practices (B. Rahula 2008). Furthermore, those methods were developed based on conclusions drawn by applying critical thinking and reasoning to information available at the time. On the other hand, modern science has added vast amounts of empirical information about the nature of things that were not available to the previous generations, which can be used for meditation. That does not mean that the other methods are invalid, or the Buddhist thinking is inferior to science. It is quite the opposite: science is only beginning to rediscover what the Buddha described two and a half millennia ago, without the benefit of ‘sophisticated’ technology, especially about the human perception and mind. Therefore, scientific understanding of the human body, mind, and the universe offers the technologically savvy generation yet another way to relate to Buddhist ideals without subscribing to conjecture, mysticism or beliefs.

The Buddhist meditation is aimed at gaining insight, which is described as paying attention or observation (anupassana) into the true nature of the body (kaya), perception (vedana), mind (citta), and several other phenomena (dhamma) that include the three characteristics of life and factors governing morals or ethics (DN 22, and MN 10). Except for the subject of mind, science has explored and explained every detail of these subjects going down to subatomic particles level. While Buddhist teaching is way ahead in explaining the mind, science has made great advances in catching up during the last two decades, and their findings are astonishingly in agreement with what the Buddha taught.

The relevant facts that would emerge from the investigation of scientific information can be summarized as follows. All phenomena, animate and inanimate, in this universe, except one, arise due to causes and conditions, and as a result, they are all interrelated (hethuphala vada). Therefore, all such phenomena are in flux (anicca), and have no substance (anatta), i.e., they are all processes. The human sensory system is evolved for the sole purpose of perpetuating their DNA, and as a result their perception (vedana) is imperfect and not suited for seeing the reality. The brain processes (citta) this incomplete information received as electro-chemical signals and constructs a mental image of the universe. We have no way of knowing how accurate that model is, except that it is good enough for the intended purpose, which is the propagation of DNA. This limitation of observing reality is further elaborated in quantum mechanics.

Humans are compelled to navigate through this world, of which they have only a mental construct of unknown quality, using tools built for different purposes. This is like a blindfolded man on a bullock cart with a broken axel is asked to navigate through a busy modern city. However unsatisfactory and beyond control the situation is, evolutionary processes have made humans cling to this situation (tanha). As a result of this clinging, humans continue to plod through it, assuming it is fun, again a trick of the DNA; this is referred to as the human condition (dukkha). While the immediate cause of this condition is the clinging, Buddha explained that the cause of clinging is ignorance (avijja), and the way to be free from this human condition is to eliminate ignorance and see things as they really are. The mental culture or development (vipassana bhavana) is the necessary mechanism to achieve this wisdom.

The Noble Eight-fold Path is interpreted by scholars as having two meanings: it is the way to become a noble, i.e., one with wisdom, and it is the way the nobles behave. As the name implies, the path has eight categories, which must be followed and practiced concurrently. These eight divisions belong to three types: wisdom (panna), mental discipline (samadhi), and ethical conduct (sila). Wisdom includes having the right thoughts (sankappa) and understanding, or view (ditthi) of the above-described processes. Having mental discipline includes striving (vayama) to be focused (samadhi) and mindful (sati) of all actions. In other words, know how the universe functions and ensure one’s speech (vaca), actions (kammanata), and livelihood (ajiva) are in harmony with the universe, which is ethical conduct.

None of the above processes have anything to do with beliefs, mysticism, or ideology. All these phenomena are explained based on empirical evidence by the theory of molecular evolution, biology, neuroscience, and physics. The premise is that one who understands these phenomena in wisdom will live a happy and a harmonious life as they know that all phenomena are interconnected and his or her actions have consequences, not only for the individual, but all beings. This is not a mere hypothesis but an empirically proven fact. Today, in this technologically advanced society, where information is freely available, individuals can access all the relevant information at levels befitting to their individual needs, including original publications in scientific journals. One does not have to retreat from daily life, sit in a particular posture, or take the words of someone else to verify these facts. Recall the Buddha’s advice to Kalalmas.

While the Buddha did not rule out the ability of laity to achieve insight at the supreme level, he gave a more pragmatic option for them: an ethical and moral code of conduct referred to as the Five Precepts, for leading a happy and harmonious life. There is a particularly important reason for giving two different prescriptions for monastics and laity. Laity must deal with a variety of responsibilities and chores constantly and require interacting with a larger community, whereas monastics remain mostly isolated from such hassles and chores. Therefore, for the laity to live a harmonious life, the entire community must abide by rules, regulations, and conduct accepted by the community. Buddhist ethics, especially the five precepts, are not based on some doctrinal principles, but are formulated for the welfare of the community at large and its needs and wants. These secular principles are based on the following rationale: If someone were to do “this thing to me,” I would not like it. But if I were to do it to them, they would not like it either. The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another (SN 55.7).

Unfortunately, many Buddhists believe that the consequences of either following or breaking the five precepts will come to fruition only in the next life. That is not the case, they are related to the wellbeing of a society here and now. Imagine where Sri Lanka would be today if the elected officials and bureaucrats had observed the second precept of refraining from taking what is not given to them. What if the religious leaders had used their authority to stop these blatant violations or at least condemn them, instead of bestowing their blessings? If the same people had followed the fourth precept of refraining from false speech, would there be a need to fight for transparency? Following the five precepts can help solve most of the ills of society; but one must see the science behind it and act, accordingly, merely parroting them in a dead language will not help. Furthermore, it is necessary to interpret the Buddhist code of conduct in the current context. If the tech savvy generation cannot see it, what is the use of all that knowledge?

For example, most Theravadin Buddhists assume that eating meat does not violate the first of the five precepts: refraining from depriving a living being of its life. Their reasoning is that I did not kill the animal, and meat is always available in the market. That is an erroneous assumption; free market economist will explain that the animals are slaughtered specifically for the customers’ needs. The point is that the negative consequences of meat eating are severe and far reaching. It is an extremely inefficient way of gaining nutriment. It takes seven kilograms of grains to produce one kilogram of beef. The worldwide grain harvest used for animal feed is sufficient to feed ten billion people, which is the expected world population in the year 2050. The land and water use, deforestation, antibiotic use, habitat loss, and the contribution to greenhouse gas emissions of animal farming are already beyond sustainable levels.

The best and the easiest way to help reduce global warming is to reduce meat consumption so that burning of fossil fuels can be continued until an alternative is found. The negative health effects and associated costs, especially in societies that have taken up the habit due to newfound wealth, should be considered as well. The West has seen it, and they are acting on it. Practicing the first precept could be our only, and the least disruptive contribution to achieving carbon neutrality by 2050.

Sri Lanka is one of the most corrupt countries, we scored thirty-four out of one hundred (Transparency International 2023). It is not necessary to explain the consequences of not refraining from taking what is not given by others and false speech. Sadly, our culture has a long history of pleasing those in positions of power or authority (Knox 1681) and it has now become a national norm with disastrous results.

Sri Lanka’s alcohol consumption is 4.1 litres per capita. However, when corrected for the drinking population, which is 34.8%, it becomes a staggering number. This has been identified as a major obstacle to achieving the country’s Sustainable Development Goals (PLoS One. 2018; 13(6). Asides from adverse economic and health issues – no, there are no known health benefits from moderate drinking whatsoever, abuse of mind-altering substances can have devastating effects on families, especially children, friends, and the community in general. It is important to know that it is not only alcohol, tobacco, and illicit drugs that come under this category, but the harmless betel nut too can alter the mind to a certain degree; they all hinder the rational thinking ability, quite the opposite of culture or development of mind.

Next to the second and fourth precepts, the most damage to society results from disregarding the third precept: renouncing sexual misconduct. This is often interpreted as refraining from adultery, which is incorrect. English translations of the Pali verse use misconduct, illicit, unacceptable, and misuse; therefore, a better interpretation would be “not to use sexuality in any way that can cause harm to others, self, or society.” A number of other social ills prevalent in the country fall under this definition: According to a UN report, 90% of the women surveyed report being sexually harassed at least once in their lifetime. That number for late adolescent school children is 78%. A survey of men found that 28% of them were sexually abused during childhood. The actual numbers could be higher; many victims remain silent as they do not wish to re-live the trauma. This is a disgusting situation; how can a society function if half of its members must live in constant fear of the other half? That is a pathetic commentary for a nation claiming to have a proud civilization and be the protectors of the Buddha’s teaching. A civilization, really?

How did a society that has access to a wealth of information that is ahead of modern science get into this situation? It is a multifactorial issue. We carry a lot of baggage, and old habits are hard to change; for example, offering gifts to nobility to get things done is not new (Knox 1681), but now it has grown into a dangerous cancer consuming the nation. Recall that both giver and taker are committing crimes. In the context of this discussion, I attribute the responsibility to failures of the education system and the inability of the monastic society to accept and admit that their tradition has been hijacked by external forces and transformed it beyond recognition (Is the Buddha’s teaching lost on us? Island 05/12/2023). Teaching children to recite the five precepts in a dead language without emphasizing the science behind it serves no purpose. Only when one knows the true meaning of them, he or she will have no doubt about the validity of observing them to the letter.

The generation brought up with emphasis on STEM education has a chance to change the system; in reality, they have no other choice. Yes, the governance system must be changed, but ethics and morals cannot be legalized (legal positivism). Even though it is neglected and desecrated, they have access to the teachings of the greatest ethicists the world has known. Buddha’s teaching is a true user manual for the human. Unfortunately, it is used as a “manthra” that imparts good luck or mystic powers. Instead of memorizing Asvagosha’s poem, for example, the tech savvy generation must see the pragmatism of the Dhamma that gives the knowledge and the tools to deal with the mental and physical challenges humans face while navigating through the complex world they have inherited.

Buddha dhamma is an exploration of the universe and the humans’ place in it. It is a highly scientific explanation of the human body, mind, and other related phenomena, but one must see it in wisdom, without the mysticism, rituals, and misguided commentaries. The tech savvy generation has a wonderful opportunity to see the science behind it and gain the skill set to solve the problems at hand. As I was told, that is the Buddhist mediation is all about. If one can see the said processes that constitute the body and mind “without word or label,” they have succeeded. At that point, they will also see the relevance of morals in the Buddhist concept of continuity. Unfortunately, we cannot expect any help in this effort from those who advocate kayanu passana but oppose teaching children how to use their body and mind. To be fair, it is not reasonable for us to expect them to have an in-depth knowledge of biochemistry or neuroscience.



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Opinion

13th Amendment, fair political representation, and social-choice theory

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The signing of the Indo-Lanka Accord, which led to the establishment of Provincial Councils.

by Chandre Dharmawardana,
chandre.dharma@yahoo.ca

The TNA is the main political party of the North. S. Shritharan was recently elected its leader and M. A. Sumanthiran, who is regarded by some as being “barely Tamil”, as one Eelamist resident in Canada put it, was sidelined.  Sritharan’s vision, expressed in post-election speeches, demands the merger of the Northern and Eastern provinces; he rejects the 13A as being grossly inadequate to meet the aspirations of the Tamils. The political parties of Gajendra Ponnamblam, and of C. V. Wigneswaran takes an even harder public stand. All tactically reject 13A, even though they rush to India to support 13A when support for 13A weakens in the South. The positions taken by southern politicians regarding 13A are also merely tactical and opportunistic.

Ironically, 13A is already a part of Sri Lanka’s Constitution, with some parts of it implemented, and others in suspense, mainly due to a huge lack of trust across the Northern and Southern political formations. Even the Eastern Tamil leaders do not trust the Northern leaders.

While the minority leaders still seek the chimera of an Indian supervisory role, the majority-community politicians know that strong Indian interventions, even “parippu dropped from air” are no longer a part of the show. President Ranil Wickremasinghe was seated next to Prime Minister Narendra Modi at the latter’s inauguration, while no TNA leader was visible. Meanwhile, the provincial councils themselves have atrophied, with provincial elections not even considered worth the cost, under the current circumstances.

The Northern political leaders rightly believe that any government in Colombo will be a government of the Majority Community and that minority rights will NOT be protected under such a set-up, judging by past history. So, they aspire to have a separate government of their own as the “only effective approach”. However, this approach triggered the past history of communal politics and violence that led to terror and counter-terror. Finally, the TULF leaders, Sinhalese politicians, even the Indian Leader who fathered the 13A, and thousands of innocent civilians got wiped out.

If there is no trust, there can be NO federalism, nor an effective 13A. Even an independent Eelam, separate from a Sinhalé by a physical border is not viable, as the two neighbours will be continually at war, as is the case between India and Pakistan, or across and even within Indian states (e. g. Manipur), even though the “Indian Model”, like 13A, is claimed to resolve these conflicts. Furthermore, such “independent” states will be forced to join up with big powers and become mere pawns of global proxy wars. That is the end of their “self-determination”.

The TNA says, “We don’t trust the majority, so we want our own government; but the minorities who will be under us, i.e., Muslims of the East or any Sinhalese who live in our “exclusive homeland” must trust us. Just forget attacks on Muslims or Sinhalese minorities when the TNA was an LTTE proxy”! This “aspiration” for hegemony by Tamil leaders over other minorities will be rejected by the respective minorities, just as the Tamil leaders reject being ruled by the Majority that they do not trust.

Social-choice theory

How can we equitably allocate agents (or electoral seats) to represent a group of people within a unitary setup (with a total quota of 225 seats), or with subdivided setups (e. g., with provincial councils or federal states with quotas of seats reflecting minority groups)?

This question falls within a class of much studied mathematical problems in game theory, mathematical economics as well as in the theory of social choice. Intellectual giants like John von Neumann and other mathematicians pioneered these studies. However, the most important results relevant to our discussion here came from Blinski and Young as well as from Kenneth Arrow. The latter won the Nobel Prize for economics in 1972 for his theorems on “social-choice theory”.

Blinski and Young proved a theorem showing that any apportionment rule (or representation and devolution rule) that stays within an assigned quota (say, of seats) suffers from what is known as the population apportionment paradox. This states that unless the populations remain absolutely static, even if the minority has a decisively large rate of population growth, the majority still gains more representation (or more power) inexorably! There is NO fair apportionment scheme!

 Blinsky and Young’s result was a surprising “no-go” theorem. However, Arrow’s theorem, formulated in 1951 was even more surprising and counter-intuitive. Arrow laid down five “self-evident” axioms (or rules) about what may be called the “Will of the People” to be represented. For instance, a key rule is that the preferences and aspirations of a group should be chosen only from the group members (and not from outsiders). Another axiom is that the “will of the group” must not be that of one particular person; this is known as the no-dictator rule. The other axioms are similar harmless-looking rules about the group having specific preferences (e.g., favouring a set of religious or cultural traits against another set), or having maverick members who have changed policies in the past on a specific preference, although now in accordance with the “will of the group”.

Arrow’s impossibility theorem

Kenneth Arrow proved that, in spite of the highly democratic and seemingly “fair” formulation of these axioms, no such fair representation is possible. This is known as Arrow’s Impossibility Theorem. This theorem states that mandating the preferences and aspirations of the group cannot be ensured while adhering to usual “democratic” principles of fair voting procedures!

The mathematical conclusion is that a selection of people making decisions for those who elected them can never be a rational or fair process, however wise or benevolent they are! Their decisions will be necessarily autocratic! Naturally, the minorities within any group, be it under the Sinhalese majority in the main government, or under the Tamil majority in the TNA government reigning over the North and the East, will discriminate against the minority in each case.

Every available constitutional representation that satisfies Arrow’s axioms (i.e., common-sense ideas of fairness) is a perverse one. There is no “will of the people” or a democratic way of representing it. This very painful conclusion, reached by mathematicians in the 1950s, has stood all critical attacks on it. For over twenty-two decades, political scientists for whom the concept of the “will of the people” is as sacrosanct as the geocentric universe was to the medieval church attacked it! Instead of disproving Arrow, similar impossibility theorems, no-cloning theorems, etc., have been established in quantum information theory and quantum mechanics.

Devising an electoral scheme is mathematically equivalent to an apportionment scheme. Instead of allocating seats on the basis of population (i.e., “The People”), one may consider allocating “seats” on the basis of votes. This leads to models based on proportional representation (PR) instead of apportionment.

Mathematicians have shown that PR leads to even more serious negative consequences than apportionment. A variety of paradoxes of the Blinsky and Young type have been established. A very serious conclusion is that even the mildest PR system will confer a disproportionate amount of power to the third largest party in parliament! The third largest party becomes the king maker and often comes into a coalition with the second-ranking party to become the government! The validity of these results from game theory in practical politics has been established by studies of the history of governments in Germany, Israel and Denmark where high levels of proportional government have been legislated.

In my opinion, a way around these problems is to abandon electoral methods and return to the method of SORTITION advocated by Aristotle and used in several Hellenic cities during the time of Pericles.

Sortition has been adopted today in various limited ways, especially for local or provincial governments, in Ireland, France, Belgium, Canada and even Mongolia. In the simplest sortition model one arbitrarily selects by lottery a group of people who constitute the parliament. While these legislators last only five or six years, it is the administrative service that persists. The sortition parliament is not claimed to represent the “will of the people”. The lottery may be open to all the people, or only to a selection defined by their public service, education etc., as specified by a parliament chosen initially by simple sortition. That is, the first sortition parliament may enact more elaborate sortition models, but ensuring that the random element implied by sortition is never negated.

The sortition model ensures that the same set of corrupt politicians do not continue to get elected every time by controlling the list of candidates as well as the vote-gathering infrastructure which favours existing parties that have accumulated much wealth, by hook or crook. It also eliminates demagogues as the election is by lottery.

In other words, SORTITION ensures that a “system change” occurs every time. It ensures that political crooks, their henchmen and progeny do not entrench themselves and hold onto power over decades and decades, be it in the North or the South. I had given a discussion of the sortition model in a previous article in the Island (02-01-2023). It may also be accessed via the web (https://thuppahis.com/2023/01/02/crunchtime-resolving-sri-lankas-political-dilemma/ The applicability of the sortition model to the political problems in the USA has been discussed in the Harvard Review of politics (https://harvardpolitics.com/sortition-in-america/).

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Opinion

Executive must cease intimidating and undermining independence of judiciary

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President Wickremesinghe

Lawyers’ Collective Statement:

“The Lawyers’ Collective condemns the above statements made by the President, the Minister of Justice, the Minister of Education, and Dayasiri Jayasekare, MP. We are of the view that any allegation against the judiciary must be made in the form of a formal complaint before the appropriate forum and not by way of a statement in the Parliament under the cover of Parliamentary privilege. The Collective believes such statements, immediately prior to an election, to be politically expedient and aimed to cause uncertainty and loss of confidence in the People in the judiciary and democratic processes. The Collective requests the public to stand up in protection of the independence of the Judiciary at this time and always.”

On 18 June 2024 President Ranil Wickremesinghe, speaking in Parliament, criticising the recent Supreme Court determination on the Gender Equality Bill referred to the court as having engaged in ‘judicial cannibalism’. The President went on to say that Parliament ‘could not agree with the Supreme Court ruling’ and while he doesn’t propose to summon judges before parliament, he proposes the appointment a Parliamentary Select Committee to review the determination. Previously, the President also demanded the appointment of a parliamentary Select Committee to investigate the workings of the Constitutional Council when it did not approve his nominee to the Supreme Court.

On 19 June 2024, the Minister of Justice, Wijedasa Rajapakshe, in Parliament, stated that the Supreme Court Orders in effect suspended parts of the Constitution and drew comparison between the orders of the Supreme Court and Adolf Hitler suspending the civil rights prior to the outbreak of World War II. These statements are aimed at instilling fear and confusion in the minds of citizens.

The Minister levelled serious allegations naming specific judges and lawyers. Any such allegation of corruption involving judicial officers must be taken extremely seriously but these public statements are a misuse of Parliamentary privilege. Allegations should be confined to formal complaints before the proper fora. Every allegation must be dealt with due process and with a view to strengthening institutions. It is disappointing and extremely concerning that the Minister, a senior member of the legal profession, a President’s Counsel, levels allegations against the District Court judge who issued a stay order against the Minister regarding an issue on the office bearers of the SLFP. Further the Minister of Education, Susil Premjayantha and Dayasiri Jayasekare, Member of Parliament also made comments on the cases in which they have certain interests.

The above remarks are an assault upon the independence of the judiciary, a cornerstone of our Constitution. The President, Minister of Justice, Minister of Education are representatives of the entire Executive. The President also exercises a critically important Constitutional power and responsibility in appointing judges to our highest judicial forum- the Supreme Court and the Minister of Justice controls resources to the judiciary. Such high executive office making insidious sweeping remarks about the judiciary using parliamentary privilege is a clear abuse of their power. It sends strong signals to judicial officials that certain judicial decisions will not be tolerated by this executive.

Minister Premajayanth

It implies complicity with the executive may receive career advancement and support. By using the nationally televised platform afforded to speeches in Parliament, the President and Minister of Justice to make disparaging remarks on the judiciary demeans this important public institution central to a functioning democracy. It undermines the public confidence in the authority and impartiality of the judiciary. Foundational concepts of the rule of law, the separation of powers and the balance of power are founded on maintaining public confidence. Public confidence among the sovereign People legitimises the entire State. The People support and legitimise State powers of governance when they have confidence in the judiciary. As such, these statements directly threaten the political stability of the country.

Constructive critique, fair comment and difference of opinions are all valid forms of the right to freedom of expression. However, given the Executive’s equal role in ensuring the balance of power among the organs of government, and protecting the sovereignty of the People as guaranteed by the Constitution. It is incumbent on the Executive in a democracy to refrain from eroding the powers and responsibilities of the other key institutions and express disagreement due care.

Disagreement cannot cross into threat or intimidation. Restraint must also be exercised in any comments or actions made about the judiciary even in Parliament in direct recognition of the fact that judges do not have a right of reply and cannot defend themselves.

The Lawyers’ Collective views this attack on the judiciary, which in the context of mounting litigation before courts, is the last recourse and refuge against abuse of State powers. The Collective has observed increased participation in democracy, whereby citizens have challenged decisions on appointments to high posts, corrupt decisions, undemocratic and repressive legislation initiated by the executive and Executive measures mounting hardships on the lives of the People.

We have also seen repressive measures by the Executive against public protests and dissent. In this context, and the mounting evidence of executive interference with the judiciary, these statements are not isolated excesses, but now form a clear pattern of intimidation by politicians holding executive power. It is a pattern of authoritarian conduct by a President who serves without a direct mandate from the people and a Minister in the Cabinet of such a President.

The Lawyers’ Collective condemns the above statements made by the President, the Minister of Justice, the Minister of Education, and Dayasiri Jayasekare, MP. We are of the view that any allegation against the judiciary must be made in the form of a formal complaint before the appropriate forum and not by way of a statement in the Parliament under the cover of Parliamentary privilege. The Collective believes such statements, immediately prior to an election, to be politically expedient and aimed to cause uncertainty and loss of confidence in the People in the judiciary and democratic processes. The Collective requests the public to stand up in protection of the independence of the Judiciary at this time and always.

Minister Rajapakshe

On behalf of the Lawyers’ Collective

Upul Jayasuriya, President’s Counsel

M.M. Zuhair, President’s Counsel

Dr. Jayampathy Wickramaratne, President’s Counsel

Professor Savitri Goonesekere, Attorney-at-Law

Anura B. Meddegoda, President’s Counsel

Saliya Pieris, President’s Counsel

Professor Deepika Udagama

Professor Camena Gunaratne

S.T. Jayanaga, President’s Counsel

Upul Kumarapperuma, President’s Counsel

Rev. Fr. Noel Dias, Attorney-at-Law

Jagath Kularatne, Attorney-at-Law

Lakshan Dias, Attorney-at-Law

Srinath Perera, Attorney-at-Law

K. W. Janaranjana, Attorney-at-Law

Ermiza Tegal, Attorney-at-Law

Darshana Kuruppu, Attorney-at-Law

Sandamal Rajapakse, Attorney-at-Law

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Opinion

WHEN WILL SRI LANKANS EVER LEARN?

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At the time Sri Lanka was under the British, our people were generally disciplined with few littering the streets or any public place. After independence that happy situation changed.In the good old days it was rarely that we heard of a murder; if and when it happened it became a scandal, with the kavikola karayas reciting the whole story in Sinhala verse at bus stands and selling their printed version for 10 cents each. This was a regular sight at the Kandy bus stand.

Today not a day passes without news of murders. Assassins on motorcycles bump off targeted vicims and vanish from the scene. Most of them could be contract killings or the result of gang rivalry. There have been many political killings too and in most cases people know whodunit. But the influence of those who directed such killings prevent any meaningful follow-up. But the perpetrators will have to answer one day as history has demonstrated.

Unlike in the past, too many Lankans are uncaring of harm to others as well as the environment when they dump garbage on the roadside and into the canals. Some so-called educated people traveling in luxury vehicles throw garbage bags on the roadside.

Fortunately, there are fewer smokers in Sri Lanka now than then. Most of today’s youth do not smoke though some may be addicted to narcotics. As such, there are fewer empty cigarette packs, butts and used matchsticks thrown on the roads and pavements. But those who smoke continue to litter public places.

Then there are the betel chewers spitting the red juice any and everywhere. Some have had very bad experiences of betel chewers spitting out of bus windows. They also had the bad habit of leaving their chunam trademark on lamp posts. Thankfully that has now ceased. Also younger people do not chew betel, helping to keep the cities and towns a little cleaner.

Singapore was like us prior to the arrival of Lee Kwan Yew. But he changed all that by fining offenders on the spot. Later, they were made o clean the streets for a week or two. There is no littering of streets in Singapore any more and there’s no need for any checks.

Sri Lanka will never be able to match Singapore as long as corrupt politicians hold the reins of government. Lee’s was the only remedy to combat littering. After the Adam’s Peak season ended, people genuinely interested in keeping the environment clean organized clean-ups collecting mountains of plastic bottles and cellophane and other wrappers.

Apart from pollution, there are the blatant acts of vandalism felling valuable trees and denuding forests, unlawful occupation of crown land and unauthorized construction that continue unabated. The best solution to this problem before it escalates further is to emulate the Singapore model. No monitoring is needed there as Singaporeans have become environment friendly.

HM NISSANKA WARAKAULLE

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