Opinion
‘COOL’ debacle in the hands of fools: He laughs best who laughs last! – II
By Rohana R. Wasala
(continued from yesterday)
During the first interview mentioned above, Ali Sabry made the patently false claim that the Aluthgama and Digana incidents drove young Muslims to extremism, whereas the truth was the reverse of that, as borne out by evidence. (These incidents must be investigated even belatedly to discover the factual situation. The disastrous policy of political correctness that led to the submergence of the truth on those occasions then seemed to be at work once again.) Sabry referred to how the UK responded to incidents of Islamic extremist violence as a model to follow in dealing with the same problem in Sri Lanka: the UK government reached out to the mainstream Muslim minority and acted to win their confidence and support in order to contain Islamic extremism in that country. That was a false analogy. He implied that Sri Lanka had to do the same (as if Sri Lanka has not been doing exactly that for centuries). (The violent imagery in his speech was an indication of the commotion in his own mind resulting from his subliminal awareness of guilt as he felt compelled to lie in that situation for political expediency within his own community. His persistent advocacy of burial against the lawful directives of the DGHS revealed his anxiety to avoid displeasing pious Muslims who insisted on burying their dead as per strict Muslim funeral rites.) It was reported that he threatened to resign from his ministerial post on this issue, but that he was persuaded to stay on, which to the genuinely concerned sounded fishy, no doubt.
Ali Sabry had been sounding the warning mentioned above (about possible unrest among Muslim youth over the ‘no burial only cremation’ problem since early April 2020. He apparently believed that he was undergoing a sort of public trial by being blamed by both the Muslim community on the one hand who felt aggrieved by the compulsory cremation rule imposed on all citizens by the health authorities for the safe disposal of bodies of Covid-19 victims and the numerically strong nationalist faction on the other led by the monks, who insisted] that the rule should not be relaxed to satisfy the whims of one particular group of people thereby endangering the lives of the whole population through the possible release of the still inadequately understood novel coronavirus from the interred bodies to the country’s water table, which, in many places in Sri Lanka, is not very deep, and lies close to the surface. The controversial Gnanasara Thera (who is now heading the presidential task force) was an exception: he spoke up for Muslims who wanted to bury; the monk said that the Muslims’ demand for burial should be allowed.
Ali Sabry should know better than most that there has been no lack of reaching out to the mainstream Muslim minority either by the majority community or by the successive governments. Muslims as a community are mainly engaged in business. Seventy-five perscent of their customer base comprises Sinhalese, making it possible for Muslim businesses to thrive normally, though there’s been just condemnation, among the citizenry including the majority Sinhalese, of worsening Islamist extremism in recent years. Be that as it may, it is not simply because Sabry had served president Gotabaya in the past as his implicitly trusted personal legal service provider that he was made a national list MP by the SLPP and honoured and empowered with such a very important key portfolio.
‘One country One law’ was the rallying cry that inspired patriotic Sri Lankans at both the presidential and parliamentary elections to vote for the SLPP, which won with the largest margins. As minister of justice Sabry has been entrusted with the task of supervising the making of a new constitution that is designed to achieve that epoch making change (namely, One Country, One Law) among other things. Gotabaya made no bones about the fact that he won the presidency almost exclusively on the strength of Sinhalese votes, as already hinted above; most Muslims and Tamils chose not to respond positively to his call for support at the presidential election. His bluntness was a reflection of his characteristic candour, which had then not been compromised by the hypocrisy of political correctness, his older brother’s blunt weapon, that fails more often than it succeeds.
But Gotabaya did not hold any grudge against those who rejected him, for in the same breath president elect Gotabaya said that he was elected as president of all the citizens of the country and that he would serve in that post without discriminating against any citizen. There is no doubt about the fact that he meant what he said. By appointing Ali Sabry to the powerful post of Minister of Justice, the president incidentally reassured the Muslims that he would not exclude them from his vision of prosperity and splendour for the nation.
But Ali Sabry did not budge an inch from his original unqualified opposition to the mandatory burning of bodies of Muslim victims of Covid-19 over which he expressed his disappointment in a Facebook post, something mentioned in an Al Jazeera news report/April 3, 2020, with the authorities’ decision which, he alleged, ignored the WHO guidelines that allow both burial and cremation. Were we to believe that our experts chose to overlook the WHO guidelines without a rational explanation? Sabry deliberately ignored the various reservations that clearly qualified the WHO guidelines, leaving the authorised specialists of any member country to modify those recommendations as appropriate for local conditions and ground realities. The basic assumption that he seemed to be operating on, regarding the burial problem, was wrong. For all intents and purposes, he pretended to wrongly believe that the health authorities insisted on making no exception for Muslim dead in this case because that was what the monks wanted. Ali Sabry was the last person that rational people would expect to demand that Muslims should be allowed to bury their loved ones dead from the novel coronavirus while cremation was the only safe method ordered by the Director General of Health Services (DGHS).
This is not a happy thing to say about arguably the most important and influential minister in the cabinet, being the closest companion of the President, next to the Prime Minister, who is the president’s own brother. It was inconceivable how Ali Sabry was capable of (no doubt unintentionally) justifying the berserk behaviour of some virus-infected Muslims (as seen in their show of insubordination, noncooperation, physical harassment of the health workers trying to help them including spitting at them (with the malicious intention of spreading the infection); cases were reported of some Covid-19 positive tested individuals spitting out of the windows of buses carrying them to quarantine centres in vicious attempts to spread dreaded infection). Such demonstration of unprovoked anger is based on the false pretext of alleged discrimination against them by the government in the matter of mandatory cremation of Corona dead as prescribed by the responsible health experts to prevent the escape of the deadly virus with many unknowns into the environment. The virus is no respecter of people’s religious sensitivities. If the Director General of Health determined that cremation was the only option for Sri Lanka in the prevailing emergency, all citizens were obliged to accept that and act accordingly.
Why didn’t Sabry make an effort to explain to the agitating Muslims and to the misinformed Muslim world in general, who have never been enemies of Sri Lanka, that this blown-out-of-proportion controversy over the burial or cremation issue had nothing to do with the monks or the government or the health authorities or the army and police officers (the last mentioned having been co-opted into the Covid containment operation only as ancillary personnel employed for a strictly logistical purpose to serve under the DGHS, the government appointed competent authority, who gives leadership to the whole enterprise, which involves every single citizen of the country).
The cremation imperative was not an arbitrary decision taken by the government to spite the Muslim minority under pressure from the monks as misleadingly suggested by the hostile foreign NGO elements, Islamists, a handful of misguided Muslims, and the irresponsible SJB-led opposition. The DGHS was not acting capriciously either; his recommendations were based on a scientific rationale collectively defined by a group of experts belonging to a number of different but relevant fields of study in the best interest of all resident Sri Lankans and foreign visitors. Ali Sabry seemed to be more concerned about remaining in the good books of the handful of Islamists and their sympathisers than about the feelings of the ninety-five per cent of the population who are against them.
The fate of the goal of One Country One Law under Ali Sabry as Minister of Justice is not difficult to guess.
Concluded
Rekindling Faith, Peace, and Love Below…!
(Practical Tips for Christmas Bliss)
by Rev. Fr. (Dr.) Eymard Fernando
Bishop’s House, Kurunegala.
In an increasingly and incredibly materialised and commercialised world today, the core meaning of Christmas often seems distorted, being overshadowed by consumerism, bustling sales, and extravagant festivities. Yet, at its heart, Christmas is a season meant for reflection, change, love, and unity – a time when people gather to celebrate gratitude and generosity centred around the Divine Baby. As we explore the roots of Christmas and what it can mean for us in today’s world, we uncover themes of faith, hope, peace, and kindness that transcend religious boundaries, reminding us of the true purpose and value of God becoming man.
Therefore, let us delve a little into the origins and deeper significance of Christmas, exploring ways to return to these roots through themes of generosity, togetherness, and humility. By rediscovering these essential values, we can certainly celebrate Christmas as a season that brings light and life to our world.
A Season of Faith and Reflection
Christmas has its origins in the Birth of Jesus Christ, a moment celebrated by Christians as the arrival of hope and salvation. However, even beyond its religious significance, Christmas season has become a time when many reflect on themes of love, hope, and renewal. The story of the Nativity conveys universal values: humility, peace, and the power of hope.
The Birth of Jesus in a humble manger represents a profound lesson about simplicity and compassion. As theologian Henri Nouwen noted, “Jesus was born in the least expected place to the least expected people in the least expected way.” This simplicity, intertwined with humility, challenges the commercialised image of Christmas today. Instead of focusing on luxury and excess, the roots of Christmas invite us to value the simple, meaningful aspects of life: faith, family, and fraternity.
In today’s world, we can return to these roots by setting aside time for personal reflection during Christmas. Practising gratitude, being mindful of those less fortunate, and reaching out to loved ones are all different ways we can honour the spiritual foundation of Christmas. Thus, we all can benefit from a moment of stillness and introspection during this busy time of the year.
The Spirit of Generosity and Compassion
Christmas has always been a season of sharing, inspired by the gifts of the Magi to the Christ- Child and later, Saint Nicholas’ acts of charity as santa claus. However, the tradition of sharing has gradually shifted from simple acts of kindness to an intense focus on material gifts. According to American sociologist Juliet Schor, “We give to show love, but in a culture that equates love with spending, our giving has been commercialized.”
However, in recent years, a shift towards alternative, meaningful sharing has gained momentum in the form of a worthy ‘retromarch’. Many individuals and families now choose to give to charity in a loved one’s name or to offer experiences rather than material goods. This form of sharing very much aligns with the true spirit of Christmas, embodying generosity without extravagance.
Likewise, local initiatives, such as community food drives and clothing and toy collections, have become popular ways to give back. Participating in these efforts allows people to connect with others in their communities, creating a shared sense of purpose and compassion. As Mother Teresa famously said, “It’s not how much we give, but how much love we put into giving.” By focusing mainly on the intention behind our gifts, we can bring the spirit of Christmas alive in our own hearts and communities. However, the magic of Christmas is not very much in presents and parties, but in His Presence!
Family and Togetherness: A Time for Connection
The Christmas season is often one of the few times in the year when families come together, setting aside time to reconnect, reflect, and celebrate. This emphasis on togetherness is deeply rooted in the season’s traditions, dating back to ancient winter solstice festivals where communities gathered to share warmth and light during the darkest days of the year.
In modern times, when families may be dispersed across cities or even continents, Christmas remains a crucial opportunity to reconnect. This communal emphasis shows how Christmas, regardless of religious affiliations, has become a unifying tradition centred on family.
Simple traditions – like sharing a meal, decorating a Christmas tree, or singing carols together – allow families to pause, connect, and create memories. These rituals not only strengthen family bonds but also convey the essence of Christmas for younger generations. As American author Richard Paul Evans, best known for his inspirational and heartfelt novels says, “The smells, tastes, and sounds of Christmas are the roots that nurture a family tree.” By focusing on togetherness, Christmas serves as a reminder of the love and connection that sustain us all throughout the New Year.
Peace on Earth: Seeking Unity in This Divided World
One of the most significant messages of Christmas is the call for ‘Peace on Earth’. Yet, today’s world is marked by political, social, cultural, economic and various other divisions, making the pursuit of peace and unity more relevant than ever before. From the hymn ‘Silent Night’ to the angels’ proclamation of peace, Christmas has long symbolized hope in times of conflict.
A poignant historical example of Christmas promoting peace is the Christmas Truce of 1914, during World War I. British and German soldiers, entrenched on the Western Front, laid down their arms on Christmas Eve to exchange greetings, sing carols, and share small gifts. This unexpected truce, though brief, reminded soldiers of their shared humanity amidst the horrors of war. It symbolised the power of Christmas to transcend differences and bring people together, even during a time of darkness and death.
Today, peace-oriented traditions continue to play an important role during Christmas season. Interfaith gatherings, community meals, and charitable events all serve as spaces for people from different backgrounds to connect and understand one another. In a world often divided by ideological and political differences, Christmas can become a season with a reason for open dialogue, compassion, and understanding. Embracing Christmas’ call for peace and unity allows us to honour its roots in ways that resonate with our global context.
Practising Simplicity and Mindfulness
While Christmas has grown as a metaphor for lavish celebrations and enchanting tamashas, the season’s roots actually encourage simplicity and mindfulness. The traditional story of Jesus’ Birth in a manger speaks to a humble beginning, one that invites us to cherish what truly matters in life. Embracing that simplicity allows us shift our focus from material abundance to the richness of shared experiences.
In recent years, minimalism and mindfulness have gained popularity as antidotes to the consumer-driven spendthrift lifestyle with a ‘shop till you drop’ psychosis. Many people now opt for simpler, handmade gifts or choose to forgo elaborate decorations in favour of natural elements. These preferred choices reflect a desire to connect more authentically with the true meaning of Christmas. Instead of flashy lights or mountains of gifts, families can create meaningful memories through acts of kindness or spending quality time together strengthening family ties. One modern example for this is the ‘Reverse Advent Calendar’ tradition. Instead of receiving a treat each day, participants place an item – such as dry rations or clothing – in a box to donate to those in need. This practice helps to instil gratitude and generosity, shifting the focus from consumption to community service. By embracing a simpler and more mindful and meaningful approach, we honour the humble roots of Christmas and foster a deeper sense of appreciation for life’s countless blessings.
A Journey of Rediscovering…
Returning to the roots of Christmas is a journey of rediscovering faith, kindness, and togetherness in a world that often moves at a very rapid pace. The true spirit of Christmas calls us to reflect on values that transcend time and culture: humility, compassion, peace, unity, and love. In embracing these themes, we transform Christmas from a season of materialism into one pregnant with meaning.
As we celebrate Christmas this year, let us remember that this event is not about what we have, but about who we are with and how we make others feel. It is a season of opening our hearts and minds to others, of putting love into action, and of finding moments of peace and tranquility in the midst of cacophony, disorder and chaos. By going back to the roots of Christmas, let us therefore invite joy, hope, and kindness into our lives, allowing Christmas grow and glow with renewed purpose and profound meaning resulting in a new birth in our own lives!
Sri Lanka’s Struggling Aviation Sector:
Sri Lanka, a nation blessed with cultural richness, breath-taking landscapes, and strategic geographic positioning, has long been considered a gateway to Asia’s tourism market. Yet behind the scenes, the country’s domestic aviation sector is struggling, caught in a web of regulatory challenges and infrastructural stagnation. Two key documents shed light on these issues: the ICAO Universal Safety Oversight Audit Programme (USOAP) Continuous Monitoring Approach (CMA) Final Report (November 2018) on Sri Lanka’s civil aviation system, and a recent panel discussion organised by the Organisation of Professional Associations (OPA) on “The Role of Domestic Aviation in Sri Lankan Tourism.”
Taken together, these sources paint a picture of a sector mired in what industry experts call “over-regulation” and “lack of facilitation.” This situation not only impedes the growth of domestic aviation but also adversely affects the country’s tourism potential. At the heart of the problem lies the Civil Aviation Authority of Sri Lanka (CAASL), described as being more obstructive than supportive, thereby stifling innovation and progress in the industry. ICAO highlights the need for a more tailored regulatory approach, stating as a high priority that “all the applicable provisions of the Annexes to the Chicago Convention are properly transposed to Sri Lanka national regulations, instead of a word-by-word copy of the Annex provisions, to ensure that the national regulations provide for clear requirements of the State and are implementable and enforceable.”
The OPA panel discussion reinforces these findings. It offers a historical overview going back to the 1950s, when domestic aviation briefly thrived under partnerships like Air Ceylon and Australian National Airways (ANA). Yet by the 1960s and beyond, domestic aviation began to decline due to inadequate regulatory support, financial hurdles, and misguided policy decisions. As the OPA discussion states: “During the discussions, fingers were pointed at the Regulator, Civil Aviation Authority Sri Lanka (CAASL), Airport and Aviation Sri Lanka (AASL), and the Sri Lanka Air Force (SLAF) for being more obstructive than facilitative as a direct result of their employment of personnel who are unprofessional, inefficient and unqualified.” This criticism suggests that the CAASL applies international standards (SARPs) too rigidly, without considering alternative means of compliance suitable for local conditions. Instead of fostering a dynamic and cost-effective domestic aviation environment, over-regulation hampers operators and prevents them from serving remote destinations efficiently.
The impact on tourism is profound. High-end travellers value time and comfort, and efficient domestic aviation can transform hours-long road trips into brief, scenic flights. As noted in the OPA document, domestic aviation could attract “high end ‘luxury tourists’ who preferred to go from their departure point to their final destination in minimum time.” Yet over-regulation, poor infrastructure, and insufficient marketing force many visitors to rely on time-consuming road travel or skip certain destinations altogether.
Summarising the problem, the OPA document states: “The overarching message was that domestic aviation and the tourism industry do not seem to work together as a team.” Both the ICAO report and the OPA discussion not only highlight deficiencies but also propose solutions. ICAO recommends that the CAASL “conduct a structured review of all Regulations/Implementing Standards” to ensure regulations are more practical and enforceable. Despite these clear directives, it remains puzzling why the current administration has not acted on these recommendations and taken advantage of the “low-hanging fruit” within domestic aviation. Sri Lanka stands at a crossroads. Its natural beauty, cultural diversity, and strategic location create a promising backdrop for a thriving tourism industry. Domestic aviation can serve as a critical catalyst in this resurgence. However, the documents make it clear that unless the CAASL heeds ICAO’s recommendations and the OPA’s insights, regulatory gridlock will continue to hold the sector back. If the CAASL adopts the suggested reforms, Sri Lanka’s domestic aviation could finally take off, bolstering the tourism sector and paving the way for sustainable growth, greater foreign exchange earnings, and enhanced competitiveness in the regional travel market.
Aircraft Owners’ and Operators’ Association
This is to thank you for drawing attention to the dangers posed by India to our society and its culture and other basic resources as well as its on-going exertions towards encroaching on our maritime territory.
As your distinguished correspondent Neville Ladduwahetty has pointed out in an article—President Dissanayake’s forthcoming visit to India: Issues Sri Lanka should take up with New Delhi (09 Dec.)—in your columns, what the NPP government led by Anura Kumara Dissanayake should bear in mind is that India is not our friend. Indeed, as I myself pointed out in an opinion piece published by you many months ago, India’s practice of greed has alienated everyone of the countries that lie on or in proximity to its borders from Pakistan in the west to Bangladesh in the east, to Sri Lanka and the Maldives in the south with that vast territory of distinct cultures that cover Jammu and Kashmir, Nepal and Bhutan all capped by China.
India mouths the observations made by the rest of the world on what is euphemistically called “western” “hypocrisy” (and not the pack of looters and genocidal goons they have long been). The reason for that has been quite evident but has been pronounced a few days ago in statement/s by Jaishanker (a public servant who has found politics more to his taste) on India’s “complicity” (what a seeking-to-be-neutral term) in the criminal assaults on the people of and around Palestine.
And, if one were to ask, “Who are they?” they are a widespread group of rogue states and range from the prime mover (the USA) to arms-vendors across Europe, to traders in fossil fuels and to money-makers by any other means such as Egypt’s Sisi, Pakistan’s unelected rulers in military uniform whether home-bred or governed by the “policy’ makers in Washington and right down to the wallahs of a rich mixture of rogue businessmen, politicians cum mythmakers masked in “religion” in India.
And what have we here? The same manoeuvres as elsewhere with treacherous politicians of our own in place of the Marcos line in the Philippines, the Sharifs et al in Pakistan and a whole string of the like in Africa and Latin America.
How subservient the more recent lot here are and how much the US-Indian combine can chalk up as “success” can be seen in a wealthy Indian businessman’s role in support of the American-underwritten carnival on Galle Face green to remove Gotabaya from office. An exertion capped by insinuating their long-term friend, Ranil Wickresinghe, into Parliament and the presidency with not a whisper of legitimacy. And that’s the sort-of man who spent hundreds, maybe thousands of our hard-earned ‘valuable foreign exchange’ going for funerals and other bits of show-dom. We await the present administration to make public an audit of those and other expenditures incurred by him and his cohorts, in addition of course to the ‘agreements’ he has signed with ‘his’ constituency of MPs who had long lost any form of legitimacy themselves.
And now they must be, should be, delighted to have Harini Amarasuriya. She is on record as telling us that she’s concerned for India’s fears for her security from her neighbours. I do not wish to go on and risk the blood pressure levels of your readers by spelling out the meaning of what she’s said and of her presence in Parliament, never mind the Cabinet.
That reminds us that she has been designated “Prime Minister” as following Sirimavo Bandaranaike, who earned world-wide respect for severing diplomatic relations with Saigon (Vietnam), Formosa (Taiwan) and ‘Israel’.
That was in 1970, over fifty years ago. It’s possible that Dr. Amarasuriya’s knowledge of or respect for history does not extend that far back.
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