Features
Consumerism from Buddhist perspective
by Dr. Justice Chandradasa Nanayakkar.
Consumerism has grown exponentially over the last few decades, becoming an ingrained part of our culture. It is a culture of its own that rests on the belief that the happiness and prosperity of mankind hinge on the abundance and acquisition of more and more material goods and services. In a consumerist culture, the spiritual dimension of life is forgotten. Our modern life is so overwhelmed by a culture of consumerism that
it has become a religion centered on the quick and easy gratification of sensual desires. Consumerism presupposes that consumption is essential to the economic prosperity and well-being of people, and unrestrained consumption is the key to the progress of a country. As a byproduct of capitalism, consumerism has become a defining feature of the contemporary world, giving rise to social conditions that breed a profound sense of insecurity, anxiety, restlessness, inner confusion, and other social problems.
Religions play significant roles in shaping human behavior, values, and societal norms. They also set boundaries in the pursuit of material wealth and consumption. As far as Buddhism is concerned, apart from its teachings on spirituality and enlightenment, it provides invaluable insights into the nature of success and the keys to living a fulfilling life. The cardinal features of Buddhism inspire individuals to cultivate a sense of purpose, find joy in simplicity, and lead a meaningful life.
Buddhism is a path toward individual salvation, redemption, or enlightenment: an agent to carry followers toward transcendent truth. It is a source of moral and ethical values that guide an adherent to do what is right. In consumerist societies, basic values are greed, self-aggrandizement, and even vengeance; lives are governed by the assumption that sensual gratification is the only way to happiness. In contrast, in Buddhist societies, the development of ethical and spiritual virtues is given pride of place over the accumulation of goods and wealth. The goal of Buddhism is to achieve full release from the root causes of suffering, greed, hatred, and delusion—unwholesome states of mind that contribute to many social evils. According to Buddhism, real happiness does not lie in the indulgence of desires but in eliminating the cause of suffering by eliminating craving.
Buddha’s teachings offer a path of sustainability, simplicity, and moderation by living a simple life without much ambition, desire, or greed, and by adopting a minimalist lifestyle that evaluates what a person needs. The simplicity of life promotes the practice of letting go of inordinate attachment to worldly things and focusing on what matters in life, disapproving of an extravagant lifestyle and overindulgence. Buddhism also emphasizes the values of equanimity and compassion.
The Four Noble Truths are fundamental principles of Buddhist philosophy. The Second Noble Truth locates the source of human suffering to craving. The consumerist trait promotes desire and dissatisfaction, the very sources of suffering as explained in the Four Noble Truths. Buddhism expects its adherents to exercise restraint in pursuing materialistic desires and practice self-discipline in all aspects of their lives.
It also advises its adherents to be content with what they have (santutthi parama dhanam) and to enjoy the world as it is. In the Dhammapada, it is stated thus: “Health is the greatest possession, contentment is the greatest wealth, trust is the foremost kingship, and Nibbana is the greatest happiness.” Buddha said his dhamma is for one who is content, not for one who is discontent. Contentment is the ability to be happy and fulfilled in one’s present circumstances. It implies acceptance of conditions and situations as they are with equanimity, without complaint. Buddha describes the monk’s contentment thus: “He is satisfied with a robe to cover his body and alms food to satisfy his stomach, and having accepted no more than is sufficient, he goes away, just as the bird flies here and there taking with it no more than its wings.” This virtue of contentment is extolled in the Mangala Sutta and many other suttas in Buddhism.
Buddhism is very much concerned with creating social conditions favorable for an individual to obtain his basic needs through the right livelihood for survival. It does not consider relinquishing one’s material possessions or denying oneself basic needs as an alternative to consumerism. What it simply says is that the acquisition of wealth should be used righteously for the benefit of oneself and others who need basic things in life. It does not decry the accumulation of material wealth and does not expect its followers to withdraw from social and civilian obligations and lead a life of poverty. In Buddhism, the acquisition of material possessions is not inherently wrong, but the problem arises when they become the focus of our lives, leading us away from our spiritual path.
Human desire has blown into ridiculous proportions to maintain its image through material goods and consumption. Consumer culture has reached such a high pitch that there is a relentless pursuit of keeping up with the latest fashion trends, resulting in people being trapped in a cycle of consumption. People are not content with rudimentary needs such as shelter, food, and clothing.
In today’s society, many people attempt to express their identity through the acquisition of worldly possessions. For that purpose, they will do whatever it takes to achieve it. The allure of social acceptance and the desire to align with social norms have led them to justify their acquisitions. They rely on their possessions such as cars, jewelry, expensive clothing, salubrious houses, and endless other consumer products and devices to define who they are and their worth. They act under the delusion that you are what you own, and the more you have, the happier you will be. It is a social process. They buy more than they need and try to attain social status through the acquisition of worldly things. Although it is the nature of human beings to seek something new and better than what they
Advertising is an integral part of the consumerist culture that lures customers by appealing to people on emotional and irrational grounds. For that purpose, advertisers design appropriate promotional strategies for businesses in a consumerist culture. They stimulate human desire very effectively, offering a plethora of products as a panacea for human happiness. Day in and day out people are constantly bombarded with endless advertisements generating the feeling of desire in people for products regardless of their necessity and usefulness. They entice people to purchase items impulsively neglecting the negative consequences. All the television commercials and other ads are designed very skillfully to create insatiable desires in human beings that can never be fully satisfied
If we examine the lives of many people who enjoy the most abundant wealth, and power and revel in other luxuries are rarely contented and live on the edge of despair, yet they look for more wealth, more power more pleasure in the viciously degrading cycle. High incidences of mental illnesses, alcoholism, drug dependence, and suicide are found in the more affluent and so-called countries throughout consumerist countries. All this goes to show that real happiness is determined not by our material wealth and worldly success but by our qualities of mind and heart that are not by what we have. but by what we have ( bikku Bodh).
We are born with nothing and die with nothing. Therefore, it is futile to hold on to worldly things. Buddha renounced all worldly possessions after witnessing the suffering in the world intending to find enlightenment. After much self-deprivation, Buddha discovered that the Middle Way (maddiyama prathipradava) is a more wholesome approach to satisfying one’s needs without self-indulgence. Practicing the middle path and avoiding extremes helps develop self-discipline and find equilibrium in all aspects of life including our desires habits consumption.
When society is founded upon the principles of consumerism, the drive to produce and sell, regardless of genuine human needs the outcome will be disastrous and contribute to widespread misery and destitution, not only for human beings but for the entire natural order. Consumerism forces people to view everything through a materialistic vision and prevents them from looking at their basic values. Consumerism is a great disease that fosters insecurity, envy lust, and the enemy of generosity.
In this connection, it would be appropriate for us to ponder over the profound and poignant statement by world-renowned billionaire inventor Steve Jobs on his deathbed widely circulated on the internet ” At this moment, lying on the sick bed and recalling my whole life. I realise that all recognition and wealth that I took so much pride in, have paled and become meaningless. In the darkness, I look at the green lights from the life support machine and hear the humming mechanical sounds, I can feel the breath of death drawing closer. In the face of impending death, I reached the pinnacle of success in the world. In other eyes, my life is the epitome of success. However aside from work, I have little joy. In the end, my wealth is only a fact of life that I am accustomed to. You can employ someone to drive the car for you but you cannot have someone bear your sickness for you. But there is one that can never be found when lost, and that is life. Whichever stage in life you are in right now with time you will face the day when the curtain falls. As we grow older and wiser we realise that a $3000 or a $ 30 worth watch both tell the same time. Whether we carry a $3000 or $300 worth wallet the amount of money inside is the same. Whether we drive a $150000 car or a $3000 car, the road and the distance are the same and we get to the destination. Whether the house we live in is 3300sq or 300 sq. feet loneliness is the same. You will realize that your true inner happiness does not come from the material things of the world. Whether you fly first class or economy if the plane goes down you go down with it”.
Having wealth and material resources is a great opportunity for wealthy people to use their wealth for the benefit of the poor and needy.
Features
Coercive laws recipe for future misrule
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.
Features
Quality assurance without quality enhancement: The irony of university QA
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.
Features
Down Memory Lane — the Grand 20th Edition!
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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