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Cremation or Burial: Choice not by politics or religion

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BY THARINDU DANANJAYA WEERASINGHE

 

The world recognizes that we deserve an honorable death. But, the honor of death does not depend on the manner in which the funeral is performed. Whether death is honorable or not depends on what we did and said during our lifetime. Of course, the dignity of death is determined not by how we die or by the moment of our death, but by how we lived.

Therefore, there are many religious, social and cultural rituals and customs associated with death. We know that they are unique to each society, to each religion, and to each culture. Sociological and anthropological research studies show that whatever the rituals and customs, they are established for the benefit and restraint of the living.

Religion prevents us from corruption; it establishes the good. Religion does not restrict human freedom; it awakens human thoughts. Therefore, we must make decisions based on the fact that ‘religion is for man; not man is for religion’.

Not all the decisions in a country should be made by politicians. There are decisions to be made by the officers. Artists have some decisions to make. There are decisions to be made by religious leaders. Also, some decisions have to be made by the people. When all the decisions in a country are made by politicians, everything in that country becomes chaotic. The government should not negotiate with politicians to resolve the issue of cremation of corona deaths in Sri Lanka. For that, the government should negotiate with relevant religious leaders.

Not everything in a country or a society is governed by law. Religion, culture, morality, tradition, etc., also play a role in governing a country. If the issue of the cremation of those who die of Covid-19 is a religious one, the solution must be found within the religion itself. If it is a cultural problem, solutions must be found in the culture concerned. If the cremation is forbidden by God’s order, what needs to be done at this moment is not to change the common law of the country, but to ask for God’s permission.

Verse 23:100 of the Holy Quran states that when a person dies, he has no connection with this world, and behind him is placed a vast screen invisible to the senses. Putting a screen between the dead and the world means that the dead will never know what the world is doing. So, the dead can do nothing for the living. “… the dead do not listen. The dead know nothing. The dead never answer. The dead do not know that they will be prayed to” (Verse 7:194 and 46:5 of the Holy Quran). The implication is that while religious healing of the dead and peace for the dead should be done, more attention should be given to the living.

According to Islamic tradition, the last rites of a dead person must be performed within 24 hours of the time of death. However, those religious leaders and devotees in Sri Lanka seem to have succeeded in obtaining the necessary divine permission to keep corona corpses in freezers for days and weeks, without violating that religious tradition and God’s wish. Therefore, it would be an easy task for religious leaders, communicating with God, to obtain God’s permission to cremate corona deaths.

If not, religious leaders will find solutions according to the teachings contained in the Holy Quran on what to do in such a confusing situation. Accordingly, we now face a strange kind of a test that tests the scientificity or ignorance of religious and philosophical teachings. The following are some of the religious teachings that can be considered in such a confusing situation, as stated in the Holy Quran, the purest religious textbook in Islam.

Verse 4:59 of the Holy Quran asks followers of Islam to obey Allah and His Messenger and obey those in authority. This verse says to obey Allah, to obey the Messenger and also to obey ‘Ulul Amru’. ‘Ulul’ means owners. ‘Amru’ means power or authority. Accordingly, ‘Ulul Amru’ means those who have power. In the rules of religion, one must obey Allah and His Messenger. But those in power must also be obedient in matters of administration that are not related to the teachings. Accordingly, it seems that it is not against Islam to accept and implement the provisions imposed by the ruler of a country, the authorities in various fields, judges and experts.

When one obeys God Allah and His Messenger, there can be no two positions as regards obedience and disobedience. However, at the end of this verse, it is said that when one obeys those in authority, one should obey only those things which do not contradict the Holy Quran. The verse further states that if there is any confusion in the obedience of those in authority, bring it to Allah and His Messenger. Moreover, the Holy Quran states that God Allah has approved the resolution of disputes between human beings when they arise, with the intervention of other human beings.

At a time when some politicians are misleading the people, this phrase is very helpful in protecting and awakening the people from such politicians. That is why we say that the situation regarding corona cremation or burial should be communicated to God, and the relevant religious parties in Sri Lanka should be empowered to resolve it religiously.

According to the Holy Quran, people are given the power to legislate in matters other than worship. There is nothing morally wrong in obeying the laws that man has made, using that power. But, if there is a conflict with that doctrine, then it must be communicated to God and get it resolved.

In countries where Muslims are a minority, a regime that enforces the rules of Islam cannot be established. Muslims living in countries where there are no Islamic rules in position, they should obey the rules imposed by the governing system of those countries. Also, when a Muslim is appointed as an employee or an official under such system, he/she should act in accordance with the law of the country, and not according to Islamic tradition. For example, if a Muslim who is a judge is found guilty of a crime, it should be judged and punished according to the law of that country. Verses 12:74 and 12:76 of the Holy Quran state that it is not a religious offense to do so. Accordingly, it is neither a religious offense for the fellow Muslims living in Sri Lanka to obey the laws of Sri Lanka, nor an opposition to Islamic tradition.

Allah only questions Islamic law in Islamic states. In countries without Islamic rule, it is not morally wrong to obey or enforce the law in that country. Therefore, in countries ruled by non-Muslims, it appears that it is not wrong to obey the rule and enforce it, other than those relating to worship. That is why complying with the regulations of the health authorities of Sri Lanka regarding corona cremation is not contrary to the will of God, or a disregard for religious teachings.

The World Health Organization (WHO) is of the view that this is a decision that should be specific and made by the corresponding country. This is the time for us to think more about environmental protection. It is a time when man himself experiences the consequences of overuse of the environment and environmental resources. We now have to choose between the two. Either death must be chosen, or life must be chosen. Either way, it depends on the extent of environmental protection. Thus, many countries around the world seem to have environmental protection at the top of their national agenda. Whether we die or live, we must think about the environment. Our lives have become a nuisance to the environment. Our death should not harm the environment either.

Below-mentioned is a part of the historic speech made by the Vedda leader of Sri Lanka; Uruwarigaye Vanniyalathoo, addressing the World Climate Change Conference in 2014.

“…The customs and traditions were forgotten by later generations. They began to embrace what they received from animals, the jungle, the sun, the rain, and the wind. The earth was fenced-off. The trees were cut down relentlessly. In one day, a countless number of visible and invisible animals were killed. People call that nonsense ‘development’…

…It rained just in time before these things made people’s heads go crazy. It felt like the wind was blowing at the right time on the right day. We looked at the environment and made predictions. We adjusted our lives accordingly. But today? It doesn’t rain when it needs to rain. The wind is not blowing at the right time. The mountains are falling down. The sea is rising. Rivers are overflowing. Getting sick without even knowing it. These are not surprising things. These are the reactions to the destruction that people have done to the environment so far…”

Environmental protection should also be at the top of the agenda to be implemented in the face of corona deaths. It should be in the opinion of the experts who have studied scientifically what is happening to the groundwater layer of Sri Lanka by burying the corona bodies. It cannot be determined by political or religious ideology or by what other countries are doing. If the burial of those who die of Covid-19 contaminates groundwater, then it will amount to the sacrifice of God for God, for Nature is also considered God.

Appropriately, the easiest solution for religious leaders is to pray to their God and seek God’s permission to cremate the dead. The permission will surely come from God, the embodiment of love and kindness.

 

(The writer is a senior university lecturer. Views are personal.)

 

 



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Opinion

Achieving food security:Integrated plan necessary

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BY Dr. C. S. Weeraratna
csweera@sltnet.lk

According to United Nations’ Committee on World Food Security, “Food security is achieved when all people, at all times, have physical and economic access to sufficient, safe and nutritious food to meet their dietary needs and food preferences for an active and healthy life. The Food and Agriculture Organization (FAO) and World Food Pogramme (WFP) estimate that 6.3 million Sri Lankans are facing moderate to severe acute food insecurity. This could be attributed mainly to shortage of food and high food prices. The latest WFP assessment reveals that 86 percent of families are buying cheaper, less nutritious food, eating less and in some cases skipping meals altogether. This unfortunate situation is the result of many factors among which are poverty, unemployment, decrease in land productivity, scarcity of foreign exchange reserves, depreciation of the local currency, etc. The report further states that the production of maize, mostly used as animal feed, is about 40 percent below the past five-year average, with negative effects on poultry and livestock production. Likewise, the production of vegetables, fruit, and export-oriented crops, such as tea, rubber, coconut, and spices, is well below average, causing a significant decline in households’ income and export revenues. The total cereal import requirement in 2022 is estimated at 2.2 million mt. In the first six months of 2022, more than 930,000 mt of cereals were imported, leaving an outstanding import requirement of 1.27 million mt. Given the persisting macroeconomic challenges, there is a high risk that the remaining import requirement will not be met.

In view of this situation, President of Sri Lanka has launched a programme to ensure food security in the country. The vision of this Food Security Programme is to ensure every citizen has access to enough food at a reasonable price to lead an active and healthy life and to ensure that no citizen of the country should starve due to lack of food and no child should be a victim of malnutrition.

Food Security was not an issue in the past. Even a few years ago we were almost self sufficient in rice. But, the foolish decision of the former President of Sri Lanka Mr. Gotabaya Rajapaksa banning imports of fertilizers such as urea and other agrochemicals affected local production of rice causing us to import rice which has resulted in lowering of food security level. Not only rice production, production of maize, mostly used as animal feed, vegetables, fruit, and export-oriented crops, such as tea, rubber, coconut, and spices, have been affected.

National food insecurity is due to many factors. Among these are wild elephants roaming in some of the dry zone villages causing death to many and destroying crops, Chronic Kidney Disease affecting thousands of farmers in the dry zone, inadequate water supply, lack of reasonable transport facilities, non availability of fertilizers such as urea, and other agrochemicals at correct times, inability to sell the produce at reasonable prices, land degradation etc. House-hold Food Security is closely related to the economy which has deteriorated during the last few years mainly due to drop-in crop production and several other factors. Prices of most food items have been on a steady rise since the last quarter of 2021 and reached a record high in August 2022, with the year-on-year food inflation rate at nearly 94 percent, further limiting the purchasing power of households.

According to Dept. of Census and Statistics around 14.3 % (nearly 3 million) are below poverty level. Unemployment, lack of resource production factors such as land and/or capital are the main factors causing poverty. Ill-health and sickness among family members, addiction to drugs and alcohol, frequently occurring natural disasters such as floods and droughts in some parts of the country, inborn defects such as deformities, blindness, inadequate knowledge on nutrition also tend to affect food security among households.

Land Degradation: One of the important contributory factors for the decline in the productivity of land is Land Degradation. Soil erosion, soil compaction, and nutrition depletion, cause productivity of land to decline, making crop production less profitable. In view of the importance of land degradation, the Ministry of Environment, in 2005, established an expert committee on Land Degradation and mitigating the effects of drought in SL. This committee comprised a number of experts in the field of land management and the main role of the committee was to advice the Ministry of Environment, on issues related to controlling land degradation. At the first national symposium on Land Degradation held in 2010, organized by the Ministry of Environment and the expert committee on Land Degradation, the participants, who were representing many land-related institutions in the country, revealed that a substantial amount of soil/ha/year is lost due to soil erosion. They were of the view that urgent action such as implementation of proper land use planning and the soil conservation and environment act etc. need to be taken by the relevant organizations to control land degradation.

Milk is an important food item for people, especially children. The total annual expenditure on importing milk and other dairy products is around Rs 40 billion. If we are to reduce our trade deficit which is around US. $ 10 billion annually and increase food security, increasing local milk production is important. To increase local milk production, a few years ago, the Government brought down 5000 heifers from New Zealand and Australia. The heifers imported were distributed among middle-scale entrepreneurs in Nuwara Eliya, Matale, Kandy, Kurunegala and Badulla districts. According to newspaper reports the Government had spent Rs. 520,000 per heifer and sold it to farmers at a lower rate of Rs. 200,000. It has been reported that some of the imported cows suffer from Bovine Viral Disease (BVD) and around 200 out of the 5,000 heifers imported to Sri Lanka have died without contributing to local milk production. Simply importing high yielding cattle will not increase milk production, unless they are properly fed and appropriate veterinary services are provided. Cattle imported from countries such as New Zealand and Australia are not acclimatized to local conditions and hence their productivity tends to decline. The farmers complain of insufficient pasturelands to feed the cattle. There is no appropriate programme to cultivate improved pastures such as Brachiaria sp. Napier and CO3. Pasture grasses can be grown under coconut but there was no effective programme to improve pasture production. It is foolish to import cattle to enhance milk production in the country without implementing an integrated programme to upgrade local cattle, making available cattle feed and improving veterinary practices in the country.

There are numerous organization in the country involved in various aspects of food security which is related to several Sustainable Development (SD) Goals. Authorities such as SDG council, Agric. Ministry, Paddy Marketing Board, Institute of Post Harvest Technology, Pulses and Grain Research and Production Authority, Research Institutes etc., need to take cognizance of all these issues and develop an integral plan and implement it if they are keen to achieve Food Security in the country.

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Opinion

Buddhism in challenging times

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By Dr Upul Wijayawardhana

When the Buddha was asked who would be the successor, the unhesitating answer was that it was the Dhamma. He wanted the followers to tread the path, as enshrined in the Dhamma, rather than what we seem to be doing mostly now: indulge in a vast number of rituals invented since. It goes without saying that the behaviour of some members of the Sangha, who are supposed to be the guardians of the Dhamma, has been a significant source of disparagement of Buddhism for some time. Most Buddhists would have cringed to witness the spectacle of a Buddhist monk being taken into custody, for helping a confidence trickster to plunder money from the rich by recommending such pseudo-investments in a trance! In the land-like-no-other, there is a Bhikkhu leading a nurses’ trade union who has got involved in a suspicious transaction of a super-luxury vehicle! Worse still, a political monk had the audacity to proclaim proudly “Sinhala Buddhist dominance is over”, when President Gotabhaya Rajapaksa resigned.

In this milieu, it was so refreshing to see a Buddhist prelate deviating from the prevailing norms. It is the “Way to go” as stated in the editorial in The Island on 14 November:

“Religious leaders, especially Buddhist monks, usually draw heavy flak for ingratiating themselves with politicians. Some of them have even earned notoriety for dancing attendance on political potentates in public and seeking patronage. But the newly-appointed Chief Incumbent of Atamastahana in Anuradhapura, Most Ven. Pallegama Hemarathana Thera, has made a difference. He chose not to invite any politicians when he assumed duties in his new post at Anuradhapura, the other day. Way to go!”

Commenting on the same issue, in an article printed in another English daily, a writer who writes often on matters related to Buddhism has made some strange remarks; he has claimed that the common goal of both religion and politics is to gain political power and abuse it to achieve their ambitions.

Though he does not refer specifically to Buddhism, when taken in context, it is safe to assume his reference to religion is primarily regarding Buddhism. It is very true that the goal of politics is to gain power and sometimes abuse for personal gain than for the good of many. Maybe, some organised religions too attempt to gain power and control using emotional blackmail but such actions are never condoned in Buddhism. What some unscrupulous elements do, hiding behind the Saffron-robe, reflects badly on Buddhism but it is grossly unfair to blame Buddhism for the evil deeds of men in robes.

The aforesaid columnist has said time creates new challenges and a religion has to respond to them for its survival by adjusting its teachings accordingly until a situation emerges when a religion finds it difficult to respond to unique challenges and finds hard to adjust according to new situations.

This view, in my opinion, denigrates Buddhism. Maybe, this critique holds true for some religions but, again, failings may well be due to the inflexibility of the present-day leaders of these religions. However, this does not apply to Buddhism, at all. Since I retired, I have been studying the relationship of Buddhism and science. The more I study Buddhism, the more I find how scientific Buddha’s teachings are. I am referring to the core teachings, not the stories that have been built around which I have criticised in a number of my articles.

My concept of the Buddha is an exceptionally intelligent and compassionate human being who, noticing the all-pervasive sense of dissatisfaction around (Dukkha), pondered over to find the root causes as well as a solution to this problem. After a prolonged journey of experimentation and thought, the Buddha found the way for ultimate detachment (Nibbana). The Buddha’s analysis has stood the test of time and advances of science. In fact, His analysis of the mind has not been surpassed by any.

In the same issue there was a review of ‘Premanishansa’, a Sinhala novel written by Mr Chandrarathna Bandara, which won the best novel award at both ‘Vidoyodaya Literary Awards’ and ‘Swarnapusthaka Awards’ this year. The reviewer has stated:

“‘Premanishansa’ is the ultimate story of love and love is the basis of all value structures that most religions have created. Even though the story traverses mostly on the Asian religions such as Buddhism and Hinduism, when it comes to the main premise on which ‘Premanishansa’ is developed and created, it is very clear that it is the Western Christian value structure that has solidified its grounding. The kind of deep love and compassion that we as a country need right now, is the kind of love that ‘Premanishansa’ proposes. The Christian concept of inherent value and dignity of human beings – the idea that all human beings are equal in terms of their intrinsic value is a constant presence in the book.”

Jesus Christ no doubt preached equality, love and compassion, but ‘Christian Western value structure’ is an oft-misused term, by academics who are ignorant of the Asian value systems which are much older than the Western value systems. In fact, for a long time there have been attempts to have us believe that Buddha’s birth coincided with that of Socrates, as most Western values seem to originate from the Athenian period. However, recent archaeological finds have confirmed that the Buddha was born in 563B CE. Gautama Buddha, born half-a-millennia before Jesus Christ and even before Socrates and Confucius, rebelled against the existing order for equality, decrying the caste system which was the great divider of the time, by stating:

Na jacca vasalo hoti; na jacca hoti brahmano

Not by birth is one an outcast; not by birth is one a brahman

kammana vasalo hoti; kammana hoti brahmano

By deed one becomes an outcast; by deed one becomes a brahman.

Buddhism was the first religion to offer equality to all including women. Some say that the Buddha showed ambivalence to the ordination of women and it is very likely that the Buddha may have initially had some reservations considering the social milieu of the day.

Unfortunately, attempts are being made to denigrate Buddhism, perhaps due to ignorance at times. However, we Buddhists too should play our part in preserving the Dhamma, which has stood the test of time and challenges of science, by encouraging the separation of religion from politics and getting away from rituals to practice.

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Opinion

Are ‘clients’ of irrigation projects (farmers) dying of diseases caused by agrochemicals?

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By Chandre Dharmawardana
chandre.dharma@yahoo.ca

Engineer Madinda Panapitiya (MP), writing about “Using existing resources for agri-food sector in Mahaweli areas” in The Island (30-11-2022) makes a number of claims and suggestions.

1.    One such claim is that “the main clients of irrigation projects (farmers)” are “dying of diseases caused by indiscriminate use of agro-chemicals”?

This is an unsubstantiated claim propagated from at least 2011, as seen from a discussion in the Kalaya website of Dr. Nalin de Silva where he claims precedence to Ven. Ratana in fear-mongering, stating that “Sri Lanka’s food is poisoned by arsenic and other toxins introduced by agrochemicals”. This theme was pushed forward by Dr. Jayasumana, the Natha-Deviyo Clairvoyant Ms. Senanayake, Dr. Sanath Gunatilleke, Dr. Anurddha Padeniya, Dr. Ranil Senanayake and others, various NGOs, as well as Champika Ranawaka, Chamal Rajapaksa and other politicians who launched a program to create a so-called “Toxin-Free nation”, i.e., free of agrochemicals, while ignoring the more important toxin. Many news agencies joined the fear-mongering. The toxins emitted by traffic that burns fossil fuel,  submicron dust, or the vast mounds of urban garbage that emit toxic leachate, toxic fumes,  generate pathogens and spontaneously explode spewing poison into the ecosystem were ignored.

The final banning of all agrochemicals was done by President Gotabhaya Rajapaksa. Agricultural outputs quickly dropped by 40%. When he fled the country due to Aragalaya riots in July 2022, 7 out of 10 families had cut down on food, and 1.7 million Lankan children risked dying from malnutrition – 17% of them from deadly chronic wasting.

That farmers in the Mahaweli area (or anywhere else in the country) are dying of diseases caused by agrochemicals has been discussed and debunked many times in The Island newspaper, as well as in an excellent U-tube emission by the renowned naturalist Rohan Pethiyagoda. I invite Eng. MP to go through Rohan Pethiyagoda’s U-Tube at https://onedrive.live.com/?authkey=%21AJp%2DCX5bpWS4LUo&cid=B41356F321656C67&id=B41356F321656C67%2192406&parId=B41356F321656C67%2192398&o=OneUp so that further misleading statements are not made.

However, if Eng. MP has field data or information that are not well known to substantiate that farmers are dying of diseases connected with agrochemicals, then he should publicise that information.

In fact, the rampant chronic kidney disease of unknown etiology (CKDu) that affect various settlements in the dry zone (e.g., in the Mahaweli C program) are a result of NOT providing clean drinking water to settlers. Those who settled in higher ground away from irrigation water sources dug their own household wells and consumed the well water without knowing that it was rich in fluoride and other electrolytes that cause kidney diseases (see https://arxiv.org/abs/1704.07906 ). So, the blame must transfer to the planners, engineers and politicians who settled farmers in these newly opened areas (in the 1970s) that had not been previously used, even in ancient times.

So, in “using existing resources for agri-food sector in Mahaweli areas”, a priority concern should be to provide clean drinking water to the farmers, before trying to set up farm factories to get work from people facing CKDu epidemic.

 2.   Eng. MP says that “in this approach, the main purpose of managing irrigation systems is to deliver water to the farm gate at the right time in the right quantity.

That can only be done if there is enough water for the needs of agriculture and power generation. That currently Sri Lanka is not producing enough electricity to even meet its daily needs cannot be a secret to anyone. So any such plan must be integrated with the total management of the hydro-power supply in the context of the CEB national energy plan. Saving enough water and optimising irrigation needs and power needs constitute a major hurdle that will become worse with global warming. One possible inexpensive scheme, which involves saving of water in reservoirs now wasted by evaporation was discussed by me in an article in The Island (12- August-2021 https://island.lk/partitioning-water-between-agriculture-and-hydro-power-to-maximise-sri-lankas-clean-energy-output/). Until such schemes are set up to meet the demand, managers of the irrigation system will not be able to provide water at the right time in the right quantity.

3.   Eng. MP further clarifies that farmers should be treated as clients and not “the servants at the mercy of receiving water, according to rigid schedules decided by irrigation management staff”.

Clients of a utility are people who PAY for the product or service supplied to them. Does Eng. MP propose that eventually the farmers should pay for their water? While this may make sense in a strict market economy, the Mahaweli project, or other infra-structure projects (e.g., roads are not toll roads) in Sri Lanka have NOT been planned that way. Tax payer’s money as well as foreign aid from Colonial Powers who perhaps recognised their role in impoverishing these lands financed the Mahaweli Project. Hence any attempt to charge money from farmers must be purely on a nominal basis, if at all. Farmers should NOT be treated as clients, but as partners in the management process.

4.  Eng. MP also mentions “food production factories”, without explaining what they are. He says that there is a need to minimise the damages caused to the ecosystems where these food production factories are located. Therefore, he says that the management objectives should also be focused on producing multiple types of organically grown crops, profitably without polluting the soil and groundwater aquifers.

Many studies of the soil and water in the dry zone have shown that the levels of agrochemical residues are utterly negligible and far below the danger thresholds specified by the WHO.

Eng. MP supports “organic farming”, without examining the damage to the ecosystem that is inherent in organic farming. Organic methods yield much lower harvests, and hence farmers open up more land to survive, encroaching on the ecosystem.  Control of weeds using water (as in traditional paddy farming) increases the demand for water while manual weeding and tilling (instead of modern no-till farming), all lead to greater erosion.  Furthermore, factory processed organic foods is unsupported by organic markets.

Organic farmers resort to composting which produces large amounts of green house gases. Composting work inefficiently because every compost pit has significant anaerobic regions that produce unacceptable GHGs. As a typical example, research on pig-manure/straw composting shows that methane emissions can be as large as 64%. The obvious solution of ventilating the composter cools the compost bed, reducing the amount of good thermophile bacteria, while enhancing pathogens. More importantly, improving ventilation increases the output of nitrous oxide which is 300 times worse than CO2.

Prevention of formation of such parasite GHGs in composting is difficult even for experienced microbiologists because of variations in the composition of input organic waste, humidity and other factors. Hence more organic farming (now producing less than two % of the world’s food needs), more composting etc., have the potential to catastrophically increase GHG emissions.

5.   The “food factories” that Eng. MP envisages will surely need electricity for their operation as well as for refrigeration, etc. How much power is envisaged? Given the current economic crisis, many people who propose blue prints for progress talk of “rapid industrialisation”, introducing value-added transformations to Lanka’s agricultural and mineral exports and so forth.

 But these are all pipe dreams, as such schemes have two pre-requisites that many planners forget (i) industries need power, (ii) industries need trained technical people, managers, as well as efficient means of disposing their waste products and garbage. All three are currently absent in Sri Lanka, and no effective plans for correcting these short comings are discussed in these blue prints.

In the 1970s, during my time as President of the Vidyodaya University and Professor of Chemistry, I was part of the team that initiated food science, polymer science, and environmental science course units and diplomas. But most of our food science graduates have left the country and work in the USA, Europe, and Australia.  The present day universities, underfunded and firmly in the grip of the JVP and other political parties, are no longer the leaders of scientific education.

So, while there is much to ponder in Eng. MP’s write up, his misleading statements in regard to organic farming, or the etiology of diseases in the dry zone, as well as his neglect of Sri Lanka’s short fall in power production that cripples any development plans, are serious lacunae that he needs to address.

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