Opinion
Of religion, religions and harmony
One should think it quite odd to hear a term like “religious violence” given that religion is said to be all about promoting love and peace. what on earth is religious violence? Isn’t it pathetic or even preposterous that we often hear of religion-based violence, when religion is popularly known, in all cultures, to be the most humanising agent in the world? And, how about terms like religious intolerance, religious strife, religious persecution, religion-based genocide, etc.? These terms which combine the adjective ‘religious’ with all the wrong words like persecution and genocide, appear to be replete with irony. Of course, one would understand, for example, terms like tribal intolerance, tribal violence, tribal genocide, etc. because ‘tribal’ is disparagingly used to mean crude, unrefined or violent. Consider a term like ‘tribal instincts’, which conjures images of aggression and violence. How about the term ‘religious instincts’? Can you ever associate them with violence? Certainly not. Then how are we so accustomed to consider the adjective ‘religious’ being used in association with intolerance, strife and persecution in the same way we do ‘tribal’? curious to say the least!
What has trained us to consider as normal and live with this patent incongruity- that any term signifying cruelty being so complacently linked with the word ‘religious’ as in, for example, ‘religious persecution’ is that we have, pathetically, a history which has been bloodied by religion-based atrocities. How can religion give rise to animosity, cruelty or bloodshed? If religions have made people broadminded, intelligent and sensitive, how can we live in a world where we take something like ‘religious intolerance’ as quite normal? How can we not feel perplexed by such terms? Surely, each religion has given us a divisive and irreconcilable brand or label, which is pathetic.
Of course, every religion is supposed to promote goodwill and fellowship; but how about “religions”? When we move from the singular to the plural; that is, from “religion” to “religions”, the relevant connotations begin to take a U-turn from love, compassion and altruism to intolerance, otherness and antagonism! If we think of our living experience with religion, it has never existed in the singular; ours has always been a world of religions, which have alienated us rather than unite. That’s the unpalatable truth. It would be a futile journey if one were to set out to find a society where religions have functioned as a unifying factor instead of an alienating factor. Can there possibly be an ingrained element in all organised religions – an element, which makes us feel insecure and threatened by the presence of other faiths?
As if ‘religious strife’ were not ironic enough, today we are also talking about ‘peaceful coexistence’ in multireligious societies, as if religious groups are naturally hostile, and badly in need of discipline and intelligence that have to be brought from outside of religion. Isn’t this a sorry state of affairs? How ridiculous it would be, if we were compelled to consider communities of different religions- those who are supposed to be refined by their respective religions, in the same way we do those tribal groups that destroyed each other in those dark ages?
Hence, isn’t it quite important to tease out the component in religion which makes people think in terms of “us” and “them”? Time and time again, human history has given evidence to the fact that “The more, the merrier” doesn’t ring true in matters of religions. Conversely, the world has shown that when it comes to religion, what applies is, “The more, the scarier”. Woeful, isn’t it? Religions have pathetically divided societies into camps where sparks of enmity lay dormant beneath deceptive calmness – only to emerge at the drop of a word. And, we jubilantly call that brittle state “religious harmony” as if it is an uncommonly jolly state of affairs, giving the impression to a cosmic guest on our planet that human religions are naturally seditious and hence, for them- the earth dwellers, a short spell of the so-called religious harmony is something worth partying.
The word religion works like a mantra or magic on most of us. It casts a spell on us and makes us think and behave quite differently from our normal conduct. It is a realm of experience in which we are made to feel self-righteous in how we think and act, and, interpret the world. It’s the only discipline in which death is not considered as final but as a door to an ‘afterlife’. If anyone ever referred to afterlife seriously in any of the hundreds of ordinary human interactive situations or disciplines i.e., interviews, academic/business discussions, law, medicine, psychology, business, economics, engineering, education, etc., he would do so only at the risk of inviting scornful laughter. For example, no court of law would consider mitigating a punishment in consideration of the punishment a ‘sinner’ is deemed to suffer in afterlife, either in hell or in any other so-called life forms. Let alone considering the possibility of retributive justice in afterlife, even a mere suggestion of such a prospect would be treated as a sign of unbelievable naivety. Yet, the very same people, if gathered at their respective holy place- temple, church or mosque, will believe afterlife as more concrete than the lived life. But this is quite normal and sane, you know!
Let’s look for some more examples to understand how a multitude of things being considered absurd in real life are treated as holy truths in the area of religion. The followers of both monotheistic and polytheistic religions consider heaven and hell as real places. As we know, even Buddhists believe in heaven and hell although they talk about being reborn on this planet in any of the numerous animal forms, not excluding other realms like the so-called pretha loka. However, strangely, none of these believers hope to discover where the heaven or hell is located; no globetrotter has ever evinced any interest in paying a visit to either heaven or hell to see those places and their inhabitants. Nobody who is not out of his mind would hope to find them using a telescope or by digging the earth, though heaven and hell are sure to be somewhere in the sky and in the dark depths of the earth, as we have been made to believe, respectively, from infancy.
Our ancestors literally believed in the existence of these two terrains, heaven and hell, when religion was an indivisible part of their day-to-day life, just as science and scientific thinking are inseparable from modern life. They had never doubted the existence of either heaven or hell although they couldn’t see them. However, with science shedding more and more light on areas of knowledge over which religion had used to wield absolute authority, people have begun to be torn between new knowledge, questioning those religious claims, on one hand, and their long-preserved faith in unverified ‘realities’, on the other hand.
Today, as Sri Lankans, we have become much more sophisticated than we used to be with regard to, not only religion, but also ordinary issues like, for example, politics. People’s maturity was tested recently when in two instances, Buddhism was supposedly slighted by two persons. People are practicing tolerance thanks to secular discourse. Therefore, the relative calm with which the general public have begun to treat religion, i.e., as something increasingly being exploited as a divisive tool by unscrupulous politicians and their sycophants for political gain, we can be optimistic about ushering in a society of enduring peace, resulting from a more objective understanding of this phenomenon called religion.
More importantly, people in general, have realised that their lives have become topsy-turvy because of wily politics and that they have to engage in real life issues instead of the “other worlds”, which politicians are most keen to transport us to, with the promise of unparalleled luxury.
The bottom-line is, no human institution, principle, ideology or concept by itself – be it race, religion, nation, democracy, etc., however much idolized or sanctified it may be, is above human beings and their collective wellbeing. All else are means to it, not ends.
Susantha Hewa
by Chula Goonasekera
Rev. Dato’ (Sir) Sumana Siri
We, the citizens of Sri Lanka, have already witnessed significant reforms in governance under AKD’s leadership. This personally led process must continue consistently, free of bias, and within the framework of the law to ensure sustainable governance by the State, not the individual. Such efforts will help minimise the waste of public funds and lay a strong foundation for the nation’s development in the long term. We often look to Lee Kuan Yew (LKY), Singapore’s founding father, as an example of transformative leadership. He united three diverse ethnic groups—Chinese, Malay, and Indian—under the principle of honesty. Today, Sri Lanka faces profound challenges from past political corruption, economic instability, and social divisions. LKY’s leadership serves as a reminder that integrity, accountability, and a commitment to the greater good can redefine a nation’s destiny, regardless of its size or resources, similar to Singapore.
When Singapore gained independence in 1965, it was a small, resource-scarce nation facing political unrest and ethnic divisions. Yet, within one generation, it became a global financial hub and a first-world country. LKY’s leadership was pivotal, centred on three core principles: meritocracy, integrity, and pragmatic governance. He prioritised national security, social cohesion, and economic growth. His efforts to foster ethnic harmony included implementing bilingual education policies and enforcing anti-discrimination laws. Similarly, AKD should consider enacting legislation to prevent racially motivated demands, i.e. anti-discrimination laws, to safeguard the government from evil, selfish minds trying to destabilise the government’s commitment to equality. Such legislation will stop this burden falling on the leadership case by case.
LKY’s policies, though sometimes harsh, were rooted in practicality and long-term thinking. The Internal Security Act ensured peace and stability during critical years. Likewise, his investments in education and infrastructure established a foundation for sustained growth. His focus on political stability, a robust legal system, and zero tolerance for corruption inspired investor confidence. Singapore’s Corrupt Practices Investigation Bureau (CPIB) was empowered to tackle corruption at all levels. Sri Lanka must adopt a similar mindset to revitalise the Bribery and Corruption Commission, moving away from populism and short-term fixes in favour of strategic, future-oriented policies.
AKD’s primary election theme was anti-corruption, reflecting a key aspect of LKY’s leadership. His unwavering stance against corruption defined LKY’s pragmatic governance. He held public officials to the highest accountability standards, ensuring that anyone guilty of corruption faced severe consequences, including dismissal, public exposure, and prosecution. By rooting out corruption, Singapore built domestic credibility and attracted global investment. We in Sri Lanka need such legislation at the earliest opportunity to deal with various kinds of corruption that are appearing again and involving many public officials.
In Sri Lanka, corruption has long undermined public trust in institutions and stifled economic growth. With overwhelming public support, AKD is well-positioned to deliver on his promise to combat corruption. However, this needs to be done early before the government gets entangled with controversy over its own ‘tiered’ standards. Through comprehensive legislative measures, Sri Lanka can rebuild its institutions, restore public confidence, and chart a course toward sustainable development.
LKY was considered “cruel” by some because he treated all races equally without favouring any. AKD shares a similar stance. One of the hallmarks of LKY’s leadership was his unwavering commitment to meritocracy. This created a culture of excellence where the best and brightest minds were responsible for leading the country. In Singapore, recruitment and promotions across all sectors were strictly based on merit—capabilities, skill sets, and abilities—not on connections, nepotism, racial considerations, or personal favouritism. Although challenging to implement, meritocracy can be implemented with the open advertisement of qualifications needed, a transparent appointment process, strict job plans with annual reviews linked to customer feedback, and personal development strategies that are considered a necessity to continue. This approach will foster a culture of excellence and innovation, like Singapore, ensuring that the most capable individuals propel the country forward.
Sri Lanka must break free from the grip of favouritism and focus on nurturing talent through equal opportunities for all citizens, regardless of ethnicity or social background. Early signs of this approach are visible under AKD’s leadership. LKY understood that for a nation to progress, its institutions must be led by those who are truly capable, irrespective of their background. By adopting meritocracy, Sri Lanka could break the cycle of favouritism, nepotism, and ethnic division that has often hindered its development. Establishing a system where opportunities are based on ability and performance could unlock the full potential of Sri Lanka’s people, fostering a culture of innovation, growth, and national unity.
After gaining independence in 1965, during Singapore’s formative years, LKY focused on eliminating corruption, gang activities, and communist threats to create a peaceful and secure nation. The Internal Security Act (ISA) granted his administration discretionary powers to arrest and detain individuals without trial, when necessary, to prevent actions deemed harmful to Singapore’s security, public order, or essential services.
The ISA allowed preventive detention, suppression of subversion, and countering of organised violence against persons and property. Sri Lanka urgently needs a similar act to ensure that politicians and public officials comply with legally binding measures. With its Parliament still in its formative stages, we hope Sri Lanka will soon establish a comparable Internal Security Act. By eliminating corruption at all levels, as LKY did, Sri Lanka can inspire public trust and attract international investors who view stability and a corruption-free environment as prerequisites for investment. This approach could transform Sri Lanka into a manufacturing, business, and financial hub for the Indian Ocean region.
Under LKY’s leadership—often described as strict—Singapore transformed from a third-world nation into a first-world country. Sri Lanka has the potential to achieve even more, given its abundant natural resources, strategic location, and educated population that can be developed into a skilled workforce. With its prime position in the Indian Ocean, Sri Lanka could become a regional economic powerhouse—provided it fosters a stable and investor-friendly environment. Like Singapore, Sri Lanka should adhere to a non-aligned foreign policy to emerge as a crucial node in global trade and finance, maintaining friendly ties with Eastern, Western, and Asian powers while leveraging its strategic location.
While some label LKY’s methods as “cruel,” his leadership was not about oppression but discipline and fairness. Whether these policies were “cruel” or benevolent is debatable, but their results speak for themselves. He treated all races equally, fostering harmony in a diverse society by ensuring everyone felt they had a stake in Singapore’s future. Moreover, LKY’s economic policies were marked by simplicity and foresight. Low personal income taxes, the absence of capital gains and inheritance taxes, and a business-friendly environment encouraged reinvestment and entrepreneurship. By positioning Singapore as a global trade and financial hub, LKY ensured its economic resilience. Sri Lanka, too, must prioritise national unity. Divisive politics and ethnic biases must be curtailed to build a shared vision of prosperity and peace, as AKD is striving to do.
LKY’s leadership was built on three core tenets relevant to Sri Lanka today: meritocracy, integrity, and pragmatism. Encouragingly, AKD appears to be moving in a similar direction. One of LKY’s greatest strengths was his pragmatic, long-term approach to governance. He maintained tight control over domestic finances, preventing the internationalisation of the Singapore dollar and limiting the operations of foreign banks. This created an environment that attracted international firms eager to establish themselves in Singapore. Sound financial policies, a corruption-free environment, and a focus on technological advancement helped Singapore become a hub for multinational companies like General Electric. State-owned enterprises like Temasek Holdings and Singapore Airlines were run with business efficiency, often outperforming private sector competitors. Sri Lanka could adopt a similar model to enhance the performance of its state-owned enterprises and boost economic growth.
Singapore adopted a two-pronged financial strategy: becoming an international financial hub while ensuring its financial sector supported key domestic industries like manufacturing and shipping. Additionally, integrating foreign and local talent fuelled decades of sustained economic growth. LKY’s focus on economic development, making Singapore an attractive investment destination, and drawing world-class manpower offer valuable lessons for Sri Lanka.
To replicate such success, Sri Lanka must invest in state-of-the-art infrastructure, establish excellent air and sea linkages, and maintain a low and transparent tax regime.
Clean and efficient bureaucracy, a strong regulatory and legal framework, and a neutral diplomatic policy—balancing relations with global powers like the US and China—are critical. Developing clean, green cities powered by sustainable energy will also be key to achieving remarkable economic success akin to Singapore’s.
Reference the above-captioned letter in The Island of 16 Decembe, its writer, Philosophiae Doctor (PD), he is incorrect in his analysis of a Ph. D degree as a title. As Dr. Upul Wijewardena has said, only a Ph. D holder who can use the title ‘Dr’. However, the tradition is for those who have a medical degree to be called Dr. PD has written about the history of universities and quoted chapter and verse about the origin of degrees. We are now in the twenty first century and most universities have their own system of awarding Ph. Ds. For instance, British universities award Ph. Ds based on 100 per cent research whereas in American universities Ph. D degrees are awarded on the basis of 50 per cent research and 50 per cent course work. The research degree is given more weight at interviews.
PD has also said that a Masters’ Degree (MA) is essential to teach in a university. Many universities including universities in Sri Lanka offer Assistant Lecturer positions to those who have first degrees with classes. Some time ago, the Dean of the faculty of Arts at Otago university, New Zealand had only a B.A. He was appointed Professor because of his publications. In American universities lecturers with a Ph. D are addressed as Assistant Professor. Then a Professor after retirement has to get permission from his university to use the title as Professor (Emeritus). There is no such requirement for a person with a Ph. D to use the title Dr. Modern universities do not follow procedures that were adopted in old Europe mentioned by PD.
Dr. P. A. Samaraweera
Ceylon Electricity Board (CEB) has apparently become a law unto itself; it is increasing the salaries and other perks for senior staff at their will. There are 26,131 employees of CEB and its monthly salary bill is around Rs. 3,000 million, out of which 600 million goes for the salaries of engineers. A special grade engineer’s monthly take-home salary is reportedly about Rs. 919, 432 while an E1 grade engineer draws around Rs. 694,240 a month. These include a vehicle allowance of Rs. 250,000 and other benefits. The CEB has thought it is fit to regularly increase the salaries at the insistence of the powerful engineers’ union every three years without getting the approval of the cabinet or the public accounts committee of the finance ministry.
Out of the total number of employees at least 50% are political appointees recrutied by successive ministers of the power and energy ministry. Even the salary of a meter reader is Rs. 54,420 and it comes to around Rs. 125,000 a month. This is far higher and about 100% more than a graduate teacher. With such an excessive workforce earning exorbitant salaries no wonder that the CEB cannot reduce the electricity bills of consumers. There are 6.29 employees for every megawatt (MW) of power generated by CEB while the Malaysian Electricity Board generates six times more power and has only 1.15 employees for one MW of power generated!
PAYE tax should be borne by the employee and it is against the Inland Revenue Act for an institution to pay the PAYE tax due from its employees. It has been revealed before the COPE (the Committee on Public Enterprises) that Rs. 5 billion has been paid by the CEB as PAYE tax to its employees during the period 2010-2019 in contravention of a Cabinet decision on 13 December 2007. This, the CEB has been doing at the expense of consumers, who have to pay higher tariffs.
Verite Research has revealed that Sri Lankan households pay 2.5 to 3 times more for electricity than the average cost to their counterparts in South Asian countries. Our rates are much higher than in Bangladesh and Afghanistan. For instance, a consumer using 300 units of electricity has to pay an electricity bill of Rs. 21,860 while the average equivalent rate in South Asia is only Rs. 7,340. This shows how our professional engineers have managed the CEB power generation so inefficiently over the years.
The reason for this inefficiency is due to the neglect of renewable energies in Sri Lanka. The CEB engineers have always advocated for more and more coal-powered plants. They have deliberately blocked renewable energy projects for obvious reasons. The Supreme Court has found the CEB guilty of blocking a proposal by Vavuniya Solar Power Private limited for a solar energy plant and ordered it to pay Rs 01 million rupees as damages. This, too, would have been paid from CEB funds and those who took such corrupt decisions have got off scot-free. The technical officers of CEB allege that CEB management has purchased power from private power plants despite an increase in hydro power generation. In case hydropower is insufficient to meet the demand another idling turbine at Norochcholai could have been put into operation. There are serious allegations that CEB engineers are intimately connected to such private power plants and even own all or part of them. The new government should appoint an independent commission to investigate allegations against the CEB.
Concerned Consumer
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