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Doc cum scribe fighting for better health and environmental and social justice

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* An interview with Dr. Prasanna Cooray

By Udara Karunaratne

Dr. Prasanna Cooray is a social health expert with postgraduate qualifications in Public Health, Sociology and Economics. He has compiled the “Health & Society” and “Environment & Society” for the last 20 years and was adjudged the Best Environmental Journalist in 2017 and the Best Investigative Journalist in 2008 by the Editors’ Guild of Sri Lanka. In 2018, his contribution to the protection of Sri Lankan forests was acknowledged by the London-based Earth Journalism Network and awarded a fellowship to research and write a series of articles on Sinharaja rainforest covering many aspects.

A social and environmental activist for over 20 years, Dr. Cooray is contesting the upcoming general election from the Jathika Sanvardana Peramuna in the Colombo District. He intends to take his campaign for better health for all and environmental protection to the next level, if elected.

Q – You were a journalist for 20 year besides being a medical doctor. What made you enter politics?

A- I was also a social and environmental activist for over 20 years. I was the founding general secretary of the Green Party of Sri Lanka. In the past I have believed in other people to deliver “good” that I aspired for the people and the country. I backed Mahinda Rajapaksa twice in his presidential candidacy. Then Mr. Maithriplala Sirisena, thinking he would usher in “yahaplana” and bring the rogues of the previous regime to book. All that had, by and large, gone waste. I don’t believe in others anymore. I only believe in myself, and my own honesty. And that’s why I joined the race this time.

Q – But now you are with Dr. Rohan Pallewatte?

A – Yes, we joined hands with Dr. Pallewatte’s party at the last presidential election. That was a collective decision of my group, the Democratic Social Alliance. But we were not card-carrying members of his party. By then we knew he was not a wining horse. But we supported him on principles. For the principles and the brand of politics his party stood for – social democracy. And the economic blueprint his party had for the country. We believe that is far superior to what any other party had. I think that is now becoming evident in the local political scene than ever before. All what they were grappling with in the past – the “billas” and fear psychosis syndrome – all that were just deceptions from the main problem, which is economic. We believe the economic problem of this country will be best tackled by Rohan and his team, ably led by Prof. Krishan Deheragoda, the party president.

Q – What is the programme you offer to people as a candidate from Colombo?

A – First of all, we tell people we are there not to form a government, but to constitute a strong opposition. We contest in eight districts and have put forward some good candidates people can trust.

Also, we need to be cognizant of the primary rolls of a parliamentarian, which are law making and matters related to regulating public finances. Further, these need to be discussed and debated, both in and outside the parliament. Sadly, today both these happen very minimally, and that is why a big gap exists between people’s aspirations and what they get. Unless people are cognizant of these facts, and consider them when electing their representatives, we will never be able to change this corrupt system. After all, you get what you deserve.

With regard to specificities, all what we are to offer to the people are there in our policy document, which is accessible at sdpsl.lk. We have looked at things at macro and micro levels. Also from a top down approach and a bottom up. Further, our policy document remains one and the same for the past four years. It is not something that emerges and disappears “peri-electionally” (in and around elections) like with many other parties.

Q – You have been an ardent writer on health and environment for years. You have fought many battles on both these fronts. How do you expect to further this in politics?

A- On health and environment both our party and I have studied deeply all the core issues and have come out with remedies.

With regard to health, I say three fundamental areas need due attention. One is we have to understand this big myth behind “free” health in Sri Lanka. There’s no more free health in Sri Lanka. Now people have to spend much more than what the government spend on health. As per the grand statistic, out of the total health expenditure of the country the government’s share is only 44%, when people spend 56% out of pocket or through insurance etc. This means today people are made to bare a good part of their health costs, and this could be colossal at times. This even plunge people into poverty. Thus, today we talk of “catastrophic health expenditure” and “impoverishing health costs”.

The second, which is actually the root cause of the first, is that today’s governments spend very little on health. Very much less than what they ought to, considering the growing demands in the field of modern medicine. This figure in the past decades had been on average around 1.5% of the GDP. This is highly insufficient. We propose this to be raised urgently to at least 2.5% over three years.

The third is the step motherly treatment the ayurvedic and traditional systems of medicine continue to receive. Out of the total government health expenditure, this is only a meager 1.5%. This is not only insufficient, unjust as well. Because there are many people who have faith on and seek treatment from this system of medicine, especially for chronic diseases and orthopedic conditions etc. What we propose is that there should be equal allocation of increased governmental spending on health sharing between western and traditional system of healthcare. 50-50 distribution. Of this too, we propose 25% be dedicated to research and development (R & D) of both systems.

To address immediate problems affecting our health system we propose three urgent remedies.

One, to bring the different health systems under a regulatory authority to address the pressing issues urgently. Two, bring private hospitals under regulatory bodies to strike a balance between cost and quality service. Three, to introduce affordable insurance schemes for those who are willing to pay to ease off government health costs to some degree.

Q – What about pressing environmental issues?

A – Yes, environment is one of the worst affected today. Look at some of the things that happened in the last seven months since coming to power of this government. Withdrawal of sand and clay permits, aloe vera project in Wilpattu buffer zone, apple farm project in Pidurutalagala reserve, kaleido beach project in Mount Lavinia and now possible cancellation of 5/2001 circular on other forest lands and to bring them under district secretaries, all these we see as ominous signals of a possible bad time ahead. Not many people understand the gravity of this even if they comprehend the ongoing onslaught on country’s environment. This we have to see in the light of global climate change.

Sri Lanka is one of the worst hit by the global climate change, and this has been shown by many top scientific researches. This we experience on a daily basis with increase in mean temperature, rains not falling on proper time, long continuing draughts, short bouts of torrential rains ending in deluge, loss of important ecosystems, extinction of indigenous species etc. Therefore, turning this tide is very important.

I have made five proposals to be considered on an urgent basis.

1. To bring all the environment related institutions under the environment ministry. Today most of these institutions are dispersed across a wide array of ministries. This has made coordination of these institutions difficult.

2. To assess the forest cover of Sri Lanka by re-surveying. Although government claims the country’s forest cover as 24% of the total land area, this is highly disputed. Some claim it to be around 16%. Whatever it is, there are definite impacts of reduction of forest cover evident by increase in mean temperature, human-elephant conflict, various ill effects faced by wildlife which trespass into human habitations etc. This could only be resolved by scientific reassessment of the country’s forest cover. Even as a party we endorse that the country’s forest cover should at least be 30%.

3. Human-elephant conflict has become a serious issue today. Annually there are about 225 elephant and 80 human deaths that take place in the country. Loss of habitation of elephants is a major reason for this. This has to be addressed urgently through proper scientific approaches.

4. To impose an “environmental tax” on all environmentally harmful products and services, and thereby to discourage their use.

5. To introduce an incentive scheme for environment friendly products and services and to promote them.

Q – What are the social justice issues that you intend to take up on an urgent basis?

With regard to social justice we believe establishing a “Sri Lankan” identity among various ethnic groups in the country as a priority issue. People belonging to all ethnicities and religions should have an environment to live peacefully and without fear. In this regard a proposal against hate speech on social media is one I am campaigning for. The communication norms of a civilized society should be applied to the social media as well.

And also we place special emphasis on the “informal sector” living in the Colombo district. This is a large segment of the population both in Colombo district and elsewhere. They contribute immensely through whatever they do to the local economy and this should be duly recognized. We have already developed a set of proposals in conjunction with some three-wheeler associations in order to establish dignity to their profession enabling them to offer better service safeguarding the interests of both them and the public. Just one line about the magnitude of the hiring three wheelers in the country – there are over 800,000, and if you consider a family of five is maintained by each of these, that means 20% of the country’s population today live on a “three-wheeler economy”.

Q – What would happen to your journalism career if you are elected to parliament?

A- Writing is in my blood. I cannot resist writing. I will keep on writing and would create a bigger platform for the people to engage in governance, policy issues and bring their concerns to the fore. In fact I have already started that through my FB page named Dr. Prasanna Cooray. I’m a strong believer of participatory democracy. I think this age of IT has created the opportunity for that.



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Is ‘Knowing’ everything?

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by Panduka Karunanayake

The current fluid situation in the country has brought into focus some fundamental issues, as well. Ordinarily, in the midst of pressing problems, like what we are experiencing, it is customary to push fundamental issues to the back seat. But, it is exactly because such issues have been sidelined, in the past, that we have had to arrive in this sorry state today. In addition, in an extremely fluid and uncertain situation, such as this, the only stable and reliable position that remains for us to make decisions from is, in fact, with fundamentals.

In this essay, I wish to focus on a fundamental issue: the relationship between knowledge and expertise, on the one hand, and the societal weal on the other. This relationship came into sharp focus, in my mind, when I saw a social media posting, by one of my academic colleagues. Let me first anonymise the academic (after all, it is not only he who thinks like this) and quote the Google translation of a part of his posting:

“Everyone knows everything there is to know. Everyone can express things. There are also necessary media for that. Who are we? What do we need? No one can make monopoly decisions about, etc. Therefore, there is no democracy more than this. What is needed now is to make maximum use of that democracy.”

This argument implies that because we live in the Digital Age, where knowledge is distributed very democratically, decision-making by the ordinary citizen is at a level close to, if not identical to, that of the expert. It suggests that the next step is to discover an optimum governance mechanism. At its core is the suggestion that the time has come to supplant the expert with the knowledgeable citizen.

What is fundamentally wrong in this argument?

‘Knowing’ and ‘understanding’

‘Knowing’ is not everything. When we were schoolchildren, in the 1970s, we heard this explained to us clearly by Dr E.W. Adikaram, who made a distinction between දැනුම (‘knowing’) and අවබෝධය (‘understanding’). He pointed out that the task of education should be giving us the latter, not the former. But somehow, we seem to have forgotten (or ignored) that advice. This distinction is also seen in Albert Einstein’s famous quip that education is what is left when we have forgotten what we had learnt – අවබෝධය (‘understanding’) remains while දැනුම (‘knowing’) is forgotten with time.

The crucial point is this. The wide dissemination of knowledge that is seen in today’s Digital Age, by itself, actually promotes only ‘knowing’. We can do an Internet search and find any knowledge we want, and once we have got it, we can say that we ‘know it’ – seemingly, just like the expert. But there is a significant gap between this ‘knowing’ and the ‘understanding’ that is possessed by those who have studied this same quantum of knowledge, more systematically and in depth.

Such persons study this knowledge in relation to other quanta of knowledge, so that they are aware of a more whole, interconnected and integrated existence of the discrete quantum of knowledge. For instance, they then see not only that quantum, but also its origins, applications, limitations, fallacies and fallibilities, as well as how it is connected to the broader map of knowledge.

Of course, there are nowadays also the democratic distribution of learning experiences, too, such as open-access online courses. These would certainly give someone a much better view of the subject than a discrete webpage, but I would still caution, and point out the significant journey from knowing something to fully understanding it.

One clear indication of ‘understanding’ is the ability of the person, who possesses the knowledge, to apply it in different, seemingly unrelated situations. It is, in fact, this very point that is nowadays used by prestigious universities, overseas, when selecting students for their undergraduate courses – rather than the old-fashioned measures of superficial ‘knowing’, such as what we still mostly use here.

‘Understanding’ and ‘doing’

While there is a distinction between ‘knowing’ and ‘understanding’, our intellectual growth does not stop even there.

There is a whole heap of difference between merely ‘understanding’ and ‘doing’ something with that understanding. That is because understanding occurs strictly in the cognitive domain, while applying it to actually do something requires an engagement with the real world. That requires a lot more – things that remain implicit in the real world around us, which are abstracted only to a limited extent when they are written down as ‘knowledge’.

In the past, acquiring these real-life capabilities have been given terms, like ‘skills’, ‘experience’, ‘common sense’, ‘wisdom’ and so on. A more recent practice is to categorise them also as forms of knowledge (i.e., procedural knowledge and conditional knowledge). These weave together, as a person tries to translate an idea into action, and if the person succeeds, we say that this has created ‘functioning knowledge’. Naturally, only a very limited portion of this is found in books or Internet sources, and ‘knowing’ and even ‘understanding’ are thus only a very small part of what constitutes the intellect of a person who can actually do something in real-life situations.

‘Doing’ and ‘critiquing’

Even this is not the full story. All these steps – knowing, understanding, doing – are part of generally ‘how things are’, and not necessarily ‘how things should be’. One of the most important aspects of an academic’s or intellectual’s work is evaluating this ‘things as they are’ and providing a detached, dispassionate critique of it. More conventional terms used to describe this function are ‘critical thinking’ and ‘discourse analysis’. We would expect the academic or intellectual to harness his or her extensive knowledge of the subject with regard to past events, current trends and future possibilities; to then reflect deeply, imagine alternatives and weigh their pros and cons; and to tell us how we can ‘do things better’. This is the whole process that we call (or should call) ‘research’, ‘innovation’, ‘development’, ‘creativity’, etc.

This is the full spectrum of how the human mind works as it progressively becomes more functional and efficacious: knowing, understanding, doing and critiquing. The process of education, from primary to post-doctoral, should be designed with this in mind.

Enter ‘the expert’

There are two types of expertise. The first is routine expertise, which is the ability to carry out a certain task repetitively with a minimum amount of error. It is built by systematic learning with feedback, assiduous practice and extensive experience. The second is adaptive expertise, which is the ability to face new and unprecedented situations where there are little or no known standard procedures (and thus no routine expertise) and come up with innovative solutions that provide a way out. It is built, in addition to the above, by reflective practice and experience in innovative and creative behaviours.

It is not hard to see that in recent years, we have had the need for adaptive expertise – with both the COVID-19 pandemic and the current crisis. They have called upon our doctors, businesspersons, economists, etc., with adaptive expertise, to come forward and do what they know best.

Such past unprecedented events, in our country, led to complete transformations of society, leading to better times (albeit, after decades of effort): e.g., the 1870s coffee blight and the devastating malaria epidemic of 1934-35. Those were examples of (British) adaptive expertise in action.

The ‘knowledgeable’ citizen

The citizen who now shuns expertise is a person who thinks that, because he (or she) has access to knowledge, he has already ‘jumped’ from ‘knowing’ to ‘critiquing’ and that there is no difference between him and the expert. One should avoid jumping into this bandwagon. One should also take care not to throw the expert out in a hurried attempt to throw the politician out.

We cannot build a better governing system using people who lack ‘understanding’ and expertise, notwithstanding any level of ‘knowing’ that they might possess thanks to the Digital Age. We must keep these fundamentals in mind when we explore questions, such as the place of democracy or the value of a constitution, the notion that the gap between people and experts has narrowed, that people can decide for themselves, and so on.

Our post-Independence history is a litany of how our experts failed to produce a beneficial effect in Sri Lanka while contributing to the building of other nations. The solution is to overcome the blocks to this that have existed until now – rather than shunning expertise. We need more expertise, not less.

(The writer teaches in the University of Colombo, where he is currently the Director of the Staff Development Centre. He acknowledges the mentoring of Professor Suki Ekaratne in developing many of these ideas; Professor Ekaratne founded the country’s first SDC, 25 years ago.)

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Join hands with your spiritual power to save Lanka!

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By Ven. Matthumagala ChandanandaThero
Ehipassiko Meditation Center
Calgary -Canada

When Sri Lanka was hit by the catastrophic tsunami waves in 2004, almost all citizens strived in unison to stand up as one because they perceived the calamity as a natural disaster. Without distinction of class, creed or race, people volunteered to help the victims. Monks of all sectors were prompted for action—therapeutic pirith chanting was started all over the country. Blessed water was sprinkled, especially over the coastal areas with the help of Sri Lanka Air Force helicopters. Some coastal areas had become ghastly graveyards within minutes of disaster, with thousands of dead bodies scattering in every direction. World Health Organization immediately warned of another impending threat: a wave of epidemics due to decomposing bodies of humans and animals.

However, Sri Lankans could surprise even the developed nations by recovering from this trauma so fast. The predicted epidemics could never raise their heads. So was with the Covid-19 pandemic, which was also generally perceived as a natural disaster—and people fought it with the team spirit. So far Sri Lanka has lost a relatively smaller number of lives to Covid-19 when compared to those of affluent nations, and it is certainly not just a coincidence.

However, when it comes to the unprecedented economic downfall currently taking place in Sri Lanka, rather than seeing it as yet another crisis, they have to overcome with team spirit. People have viewed it through the lens of ‘personality view’ (sakkāya ditti), and have attributed the responsibility to certain politicians, vehemently accusing and cursing the culprits. The whole effort was seething with anger, jealousy and vengeance—this is an absolute deviation from the path of Dhamma. Under such circumstances, no wonder that people could not recover as efficiently as they should in this crisis. Of course, if those politicians are guilty, suitable action have to be taken, but in a democratic way, and under no circumstances the destructive emotions like anger could be justified to come to play in a big way as has unfortunately happened (Kakacupama sutta). To be angry is like eating poison, expecting your enemy to die! If you think that you are concerned of being with crooked politicians, we should learn to be saner but not crazier.

Famous Sri Lankan poet, Mahagama Sekera, has said something pithy in his book, Prabuddha, and could be rendered into English thus: “If we could motivate people to be violent against injustice, cannot we persuade them to refrain from inequity”? This sensible question echoes in my mind every time I see a violent protest. Buddha who utters only meaningful words, had said: “Overcome the wicked by goodness” (Dhammapada). True, as ordinary people, we might not have political strength, financial power and the inheritance of an aristocratic lineage, as possessed by some politicians in this country. But we have a somnolent giant within us—the power of mind! We just have to train our mind to release this giant. Remember, through struggle comes strength—especially when we set ourself on the right path!

Once upon a time in ancient India, a seven-year-old monk was going on his rounds for collecting alms following a great master called Arhath Sariputta. This novice having observed some people were engaged in woodwork, curiously inquired from the senior monk: “What are they doing?” “They are carpenters; they bring wood from the forest—after cleaning, cutting and treating the wood, they make items like cartwheels”, explained Venerable Sariputta. Then the novice asked: “Do woods have a mind?” “No, woods do not have a mind, but humans who do have minds, creatively change wood according to their needs and make various items”, said the elderly monk. This explanation was a great eye-opener for the reflective novice. He thought, if people can change things using their minds, isn’t it possible to tame the mind using that power of mind itself? Spurred on by this incident, before long, the junior monk escaped from the King of Death (Mara)—the most difficult one to defeat!

On seeing amazing modern equipment like computers, smart phones, air planes, etc., it really makes sense if we also reflect on the fact that: “Such inventions are created by human mind; therefore, my mind is more powerful than those products.” In fact, Buddha pointed out that he does not see anything in this universe so powerful and versatile like the mind, which could become amazingly powerful and versatile upon development. Buddha also taught us how to progressively develop our mind but for the good. Even great meditators who wielded psychic power had only started their journey from the humble state we are in—so please be positive.

Now the human race is getting closer to the brink of extinction due to the dangers like adverse effects of the climate change and possible nuclear warfare. To the dismay of world-renowned scientists, some politicians have openly stated that the climate change to be a hoax— a former US President is also among them! We cannot expect political leaders, national or international, to protect the future generation’s opportunity to inhabit this precious planet. As I have argued in the previous articles, a SPIRITUAL REVOLUTION is the need of the hour.However, our immediate concern is to protect Sri Lanka from the internal and external threats, she has faced with.

According to what Buddha taught, we could employ our spiritual power to mitigate the catastrophes befall the human society. Spiritual Act of Truth (sathyakriya) is one way to achieve this noble goal. Jathaka stories reveal how Bodhisatwa (would-be Buddhas) performed Acts of Truth to ensure his own safety and of others as well. According to Mahawansa (the Great Chronicle), King Siri Sanghabo used this powerful influence to save his countrymen from a dangerous epidemic called Rakthakshi.

With the noble guidance of Most Venerable Kukulpané Sudassee Thero, the Spiritual Studies and Research Wing of Sathjana Social Development Foundation in Horana has been conducting Acts of Truth since 2008, in which hundreds and thousands of compassionate humans around the world unleash their spiritual power at one particular time, with the singular intention of mitigating the catastrophes of human society. Now a cynic might ask: of what use is your spiritual attempts, if the country is plunged into an economic crisis of this magnitude? Sri Lanka is located in an epic place in this planet—epic in many known and unknown ways, and Sri Lankans enjoy great benefits of the legacy. Together with these privileges, some additional responsibilities are also assigned to us—that is the way it is! Again and again, clouds bring us rain; again and again farmers sow seeds; again and again people eat (never tired)— therefore, why not flexing the spiritual muscles also similarly– again and again, and aggressively repeat our wholesome interventions? Because, it seems that conspiracies too are attempted again and again to unsettle the island! In fact, Dalai Lama deserves praise for saying: “Peace is not simply the absence of war. It is not a passive state of being. We must wage peace, as vehemently as we wage war.”

For the fulfilment of this lofty goal, we should find the correct method of performing it. In an Act of Truth, we have to vividly reflect on a wholesome deed we have performed, and we determine thus… ‘By the power of this truth, may the disasters heading towards the country be averted! May Buddha-sāsana and human lives be protected’!

For the success of an Act of Truth or Sathyakriya, three important conditions should have to be fulfilled:

1. The deed you reflect upon should be TRUE

2. It should have been performed by YOU

3. You have to arouse the same state of mind or pitch which has been there at the time you performed this act (e.g., If you think of an instance in which you donated something wholeheartedly, you have to recall and establish that particular mental state vividly at the time of performing Sathyakriya.

Complying with the invitation of many devotees, Ven. Dr. Kukulpané Sudassee Thero has decided to organise yet another Act of Truth on Thursday (the full moon day), 11th of August 2022, at 8:07 a.m. Sri Lanka time. In the evening also we will repeat it at the same time. If you live outside Sri-Lanka, please calculate your own local time, equivalent to the above. Ven. Sudassee Thero kindly requests the participants not to use this particular instance for achieving their personal intentions but to leave them for some other day, if necessary. We stress this point, because on some earlier occasions, some narrow-minded people were seen to ‘highjack’ such a moment, in an attempt to solve their own personal problems. Spiritual power is not for the selfish, for sure.

When hundreds and thousands of people release their compassionate mental power to the universe at a single moment in one single stream, we can generate a sort of spiritual power of tremendous strength capable of mitigating various woes currently plaguing the country.

We kindly invite all of you to participate in this great meritorious deed, with much-needed team spirit, irrespective of race, cast or creed, from wherever you are in the world, and perform the above-mentioned Act of Truth.When we set ourselves in a more humane path, instead of seething with negative emotions, and impulses, the guarding angels of the country will be kinder towards the society, extending their providence for the safety of our motherland.

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‘Slow Food’, the growing concept taking over ‘Fast Food’ rage

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Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

SNS:When In Rome, Do as Romans Do’ the saying literally proven right in the late 80s, in the city of Rome when a unique food movement, ‘slow food’ was born against another food frenzy, ‘Fast food’ which started from the US and has hooked the world since the 1920s.

Tradition-loving Romans who did not like the American concept of ‘Fast Food’ protested and pitted against the launch of a popular American fast food giant in the city of Bra, resulting in the birth of Arcigola, the movement against the concept of ‘fast food’ and delved into a registered nonprofit organisation known as ‘Slow Food International’.

Slow Food: The intriguing concept and why it’s becoming a global rave

The fast-paced life of the world over the decades has changed the traditional concepts regarding food. Fast food may ease our life and the choices of food but has proven ill effects on health if consumed on a regular basis. The concept of ‘Slow food’ is pitching for nothing new but promoting to go back to our roots for the food choices for better and healthier lives.

Nutritionists have traditionally vouched for the food which is locally grown and eaten the way our forefathers have consumed, and that is exactly what ‘Slow food movement is promoting’.

The natural food that grows in the region where we live is the most suitable for our body, because the same natural forces impact our body and the locally grown food. Our fore-fathers depended majorly on the local food, which is a major reason for their healthy life and longevity.

What is Slow Food?

Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

Where fast food offers ‘on the go’ food that can be hand-held and eaten on the go, Slow Food promotes the idea of sitting down, relaxing and spending some time chatting with family and friends, while savouring the food.

Slow Food Movement

The Slow Food movement began from people’s natural emotion associated with food. Some people opposed the rise of fast-food culture and the disappearance of local traditions and food cultures.
Slow Food movement history
The inception of the Slow Food Movement is traced back to 1986 in the town of Bra and it began as ArciGola, by journalist Carlo Petrini. In 1989, ArciGola began to be known as Slow Food, when a protest broke out against the opening of McDonald’s at “Piazza di Spagna” in Rome. Protestors opposed the American fast-food giant, for opening its outlet in Rome. The ArciGola protest delved into a registered nonprofit organisation known as Slow Food internationally.
What is the Slow Food Movement and How Do We Adhere to it?
According to Perceptions of the slow food cultural trend among the youth by Lelia Voinea and Anca Atanase, “Slow Food has become an international movement that advocates for satisfying culinary pleasure, protects biological and cultural diversity, spreads taste education, links “green” producers to consumers and believes that gastronomy intersects with politics, agriculture and ecology. Slow Food proposes a holistic approach to food problems, where the economic, socio-cultural and environmental aspects are interlinked, being pursued as part of an overall strategy.”

Slow Food, a global movement of local traditions

With due course of time, Slow Food has become a global movement, with more food reformers joining hands together to join the cause. The movement has also involved several smaller international bodies under its fold. These organisations are carrying out various initiatives within their local ecosystem and creating awareness of eating healthy and locally grown food.

Benefit of ‘Slow food’

The concept of fast food was meant to cater to the needs of those individuals, who were short of time and had a busy lifestyle. Number of such people grew over the years and fast food eventually became mainstream and an inseparable part of our lives.
Slowly, people also began to understand the importance of healthy eating instead of industrial processed food, which lacks basic nutrients. The Slow Food Movement addresses two major concerns related to fast-paced lifestyle, one is the inclusion of healthy, wholesome and locally grown ingredients, cooked by using orthodox methods. The second is to eat the meal and the food slowly, while enjoying every bit of it, as opposed to fast food.

Slow Food movement in India

The Slow Food movement has involved several organisations in India under its fold. All these independent organisations are working towards promoting positive food practices, from organic farming to eating the local food produce. Ajam Emba Adivasi of Jharkhand,
Food education for Satvik Jeevan in Gujarat, Mumbai Earth Market, Nagaland for Biodiversity & Heritage Preservation, Nilgirs Coffee Coalition and Banyan Roots, in Udaipur, Rajasthan are all working in close conjunction with the Slow Food International

Slow Food movement in Europe

The Slow Food movement is fast picking up in Europe as an industry. Working for the rights of small-scale traditional food producers and raising awareness among consumers at the very basic level. It is dedicated towards creating a better and more responsible food system.

Objectives of Slow Food movement

It is globally working on a number of issues including common food policy, agriculture, fisheries, biodiversity, climate change, Genetically Modified Organisms (GMOs) and responsible consumption and food labeling.

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