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Frederick Dornhorst, K.C. Eloquent Saviour of Royal College

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“All Royalists of the present generation should specially remember two great Royalists, whose defense of the College in its darkest days saved Royal. They are Sir Richard Morgan (1851) and Frederick Dornhorst, K.C. (1916)”

S.S. Perera ‘History of Royal College’

by Senaka Weeraratne

Named after one of the schools’ greatest sons for his remarkable oratory and highly persuasive speech delivered at a Royal College Prize Giving (1916), that led to the abandonment of a proposal to replace Royal College in favour of a University College, the Dornhorst Memorial Prize has shone as the most coveted Prize awarded to the most outstanding student during the year at the Annual Royal College Prize Giving held under the patronage of the Chief Administrator of the Country (Governor or Chief Secretary in the absence of the Governor) during the colonial era or the head of the State in the post – independence period.

Frederick Schultz Dornhorst, KC, enjoys an iconic status in school history and is widely regarded as the ‘Great Spokesman of Royal College’ like Sir Richard Morgan before him, for the championship of his Alma Mater, when there were moves at the highest level of Government to abolish the institution and replace it with a university. His memorable speech at the school Prize Giving on August 10, 1916 moved the Chief Guest, the then newly appointed Governor, Sir John Anderson, to assure the gathering that he was not unsympathetic to the views expressed both by Dornhorst and Charles Hartley (Principal), in favour of the continuation of Royal College as in the past, and added that it was not fair for Royal College to be reduced to the size of a finishing school for only a few boys.

The eloquent speech of Dornhorst had ripple effect in the corridors of power leading to Royal College being spared from abolition. Instead it was shifted from its then premises at Thurstan Road to Reid Avenue (previously called Serpentine Road) in 1923 and consequently the newly established Ceylon University College took over the buildings left behind at Thurstan Road.

Dornhorst Memorial Prize

The Dornhorst Memorial Prize for the most outstanding student was commenced in 1930 and has always been considered as the pride of Royal College prizes and the equivalent of the prestigious Victoria Gold Medal of St.Thomas’ College, Mount Lavinia, Ryde Gold Medal of Trinity College, Kandy and Fritz Kunz Memorial Trophy for the most Outstanding Anandian.

In his last Will, Dornhorst, who died in 1926, made provision for an endowment of a prize. It is this endowment which provides the funds for the Dornhorst Memorial Prize.

The important criteria for selection for this high honour are the display of outstanding qualities of leadership, discipline, respectability, a good personality, high achievement in academic studies and sports, and close personal involvement in and selfless voluntary contributions to the welfare of others in society via Clubs and Societies and other College activities. Mere popularity alone will not suffice for this Award.

In 1994, the Lalith Athulathmudali Memorial Award for the Most Outstanding Royalist was inaugurated and in turn the Dornhorst Memorial Prize was re-designed to be the Prize for the most popular student, to be awarded on the basis of winning the highest number of votes from an electoral base comprising teachers, students ,Prefects all of the Upper School, and the Principal.

This Dornhorst award should not be confused with the Turnour Prize the oldest prize in the school which had been awarded since 1846 and the Lalith Athulathmudali Memorial Prize awarded to the most outstanding Royalist of the year since 1994

Notable Prize Winners

The Dornhorst Prize winners in the pre- independence period were:

*F.C. de Saram (1930)

*B.A.Kuruppu (1931)

*A.C.Ebell(1932)

*D.C.T.Pate (1933)

*R.S.Cooke (1934)

*P.G.B. Keuneman (1935) – leader of the Communist Party, former President of the Cambridge Union(1939) and Minister of Housing and Construction( 1970 -1971)

*F.H.De Saram (1936)

*M.Sivanathan (1937)

*A.E.Keuneman (1938)

*B.Mahadeva (1939) – reputed International Civil Servant

*B.St.E.De Bruin (1940)

*Neville Kanakeratne (1941) – former Ambassador to UN

*S.G.Salgado (1942)

*C.G. Weeramantry (1943) – former Judge of the International Court of Justice

*Lakshman Wickremasinghe (1944) – former Bishop of Kurunegala

*L.C. Arulpragasam (1945)

*Upali Amerasinghe (1946)

*Nihal Silva (1947)

*Tony Anghie (1948)

Biographical sketch

Frederick Dornhorst (1849- 1926) was one of Ceylon’s brilliant lawyers who though failing to win a Prize at the Colombo Academy, was able to shine at the Bar. He was on the staff of the Colombo Academy from 1868 to 1873. He was born on April 26, 1849 in Trincomalee and passed out as a lawyer in 1874. He was called to the English Bar in 1902. He was sworn in as a King’s Counsel in Ceylon in 1903 with Ponnambalam Ramanathan  and Thomas De Sampayo the first “silks” of the Bar of Ceylon.

In his day he was known as the “lion of the Ceylon bar’. He declined several offers for high judicial appointments. Frederick Dornhorst will be remembered as having fought and defeated Thomas Norton, ‘the lion of the Madras bar’ over the Jeronis Pieris Will Case in 1903, the second being for the prosecution in the Dixon Attygalle murder case of December 1906 (when his brother-in-law John Kotelawala, father of Sir John, was involved—he was to die on April 20, 1907 by committing suicide in prison) and the third in connection with the Pedris shooting incident during the height of the Sinhala-Muslim Martial Law riots in 1915.

Family History

His grandfather, the founder of his family in Ceylon, was known as John Christian Dornhorst. He was of German origin. He is said to have come to Ceylon from Germany in 1791 and gained employment in the Dutch Service. He was afterwards employed under the English in the Naval Stores or Dockyard as a Gunner in the Artillery and died in 1828 at the age of 65 years.

Frederick Dornhorst was the youngest in a family of nine. His father, Frederik Dornhorst (1803-1854) was a Notary and had worked for a long time as the Secretary of the District Court of Trincomalee. He lost his father when he was five years old. The family fell on hard times. In 1856 when he was seven years old his mother had decided to shift residence and left Trincomalee to come to Colombo. Dornhorst had his early education at St. Thomas’ and Royal (then known as the Colombo Academy) and at the Training College. He entered the Colombo Academy in 1861, when Dr. Barcroft Boake was the Principal.

Frederick Dornhorst himself had eight children. In a remarkable document entitled “To My Children” written around 1887 -1888, Dornhorst has left a short account of his life with the primary purpose of awakening in his children a desire to live respectably and maintain their name unsullied.

He says:

“You see my children that you have reason to be proud of your descent, and although your success in life and your social position will depend upon your individual character and although I should not like, to foster in you the pride of family, still I would like you to know that I have always been taught to lay stress upon respectability. While not despising others of low parentage you must make it your endeavour to live worthy of those from whom you are descended. Be select in the friends you keep, but be more select in the marriages you contract. Don’t marry beneath your station, and if possible, don’t do your children the injustice of being ashamed of their parents. There is a growing tendency in our midst to deprive the respectable Burghers of their undoubted social position. It will depend upon you and others of your generation as to how far that tendency will be encouraged. When the time comes for you to settle down in life, choose your spouses from families having something more to boast of than wealth or only social position. I would rather that your future partners were poor and of good birth than that they were rich but of doubtful parentage. Don’t misunderstand me. The pride of birth without individual character will be an offence and a stumbling block. But only remember that good birth to one who has attained a good social position is and will always be an inestimable advantage. Don’t despise those who have worked themselves up to a high social level, because they have no mound of ancestry to stand upon. But at the same time while you mix freely with them in society you should avoid mingling your blood indiscriminately. Especially do I address my daughter now, for remember a man raises the woman, no matter who she may be, to his level, but a woman sinks down to her husband’s position, if she marries beneath her.” (Jepharis ‘Frederick Dornhorst’ Journal of the Dutch Burgher Union of Ceylon, Vol. LXV January – December 1991 Nos. 1-4, page 12)

The above paragraph provides an insight into the thinking of people of eminence of that era in the last quarter of the 19th Century, and though much of it would seem out of date today, the insistence on living a respectable life and keeping one’s reputation unsullied is valid for all time in a civilized society.

(To be continued next week)

 



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Impact of security considerations on foreign policy crafting

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To be sure, Sri Lanka is in a tight policy bind as a result of initially granting the Chinese high tech vessel, ‘Yuan Wang 5’, permission to dock at its Hambantota Port for a week, beginning today. The decision did not prove divisive until India objected to it; apparently, over questions relating to its national security.

Consequent to India raising objections, Sri Lanka has requested China to defer its vessel’s Hambantota Port visit, but quite understandably the Chinese side has taken offence at this change of stance by Sri Lanka. Among other things, China has called on India to ‘stop pressuring’ Sri Lanka over the vessel’s visit, which it claims is for purely scientific exploration purposes.

Essentially, the Indian position is that its security interests could be compromised as a result of the Chinese high tech vessel being in a position, once it docks in Hambantota, to bring under close surveillance vital Indian infrastructural assets on the country’s southern coast in particular, such as nuclear power plants and ports. Sri Lanka reportedly received messages of protest by India to the effect that the Chinese vessel possessed the capability ‘to track satellites and intercontinental ballistic missiles’, besides other strengths.

China, for its part has explained, among other things, that the vessel’s visit is part of ‘the cooperation process’ between China and Sri Lanka, which is ‘independently chosen by the two countries and meets common interests. It does not target any third party.’ It added that: ‘Sri Lanka is a sovereign state. It can develop relations with other countries in the light of its own development interests.’

Sri Lanka is bound to see the merit in China’s argument but given its regional policy compulsions it cannot afford to be seen as being at cross purposes with India either. India and China are number one powers and considering Sri Lanka’s geographical proximity to both states, besides its dependence on them in a number of vital areas, it cannot be seen by either of these global powers as being insensitive to their best interests.

A classic small state dilemma, the commentator is prompted to observe. Bluntly expressed, however, Sri Lanka is in a state of utter helplessness in this situation where it cannot afford to offend either of these major powers. But in fairness to Sri Lanka it needs to be said that she has tried to be as ‘Non-aligned’ as possible while relating to the big powers concerned; it’s simply that, given her degree of dependence on them, she is in no position to say ‘No’ to either of them.

Sri Lanka’s damage controllers, if there are any, may need to act swiftly, positively and proactively. They will need to use their best diplomatic skills to facilitate an empathetic response from China in particular to the policy quandaries confronting Sri Lanka in the Yuan Wang 5 connection. Essentially, the message to both countries should be that no wilful harm has been intended to them by Sri Lanka.

This is not going to be the first occasion on which a worrisome tangle of this acuteness in the regional policy sphere is likely to confront Sri Lanka. Going forward, how will it manage quandaries of this magnitude? This is an issue of the highest urgency and complexity. It is compounded by the fact that being in an utterly helpless economic situation, Sri Lanka does not possess any rescue options worth speaking of. While the country needs to persevere with Non-alignment as best as it could, and as the saying goes, be ‘a friend of all’, it would be only working against its best interests by being unaware of the priorities of its closest neighbours and shaping its relations with them accordingly.

Needless to say, India is our closest neighbour and merits extra-carefulness and sensitivity on Sri Lanka’s part when dealing with it. The lessons of the late seventies and early eighties should be fresh in the minds of Sri Lanka’s policy and decision-makers, lest past regional policy blunders are repeated. Put briefly, security concerns prompted India to figure prominently in Sri Lanka’s ethnic conflict in those times.

Ideally, Sri Lanka should have been left alone to sort out the issues that grew out of its ethnic conflict. But Sri Lanka’s then rulers opted to seek the assistance of some Western intelligence agencies in their fight against the LTTE, which was seen by India as posing a threat to its security interests. Thus, was set in motion a period of antagonistic relations between India and Sri Lanka. This troublesome spell was defused somewhat with the signing of the 1987 Indo-Lanka peace accord.

There are some fundamental truths in foreign policy formulation that need to be addressed by Sri Lankan policy and decision makers, along with the local public, as the country moves into the future, particularly in the face of the current crisis situation. These truths need recalling particularly on account of the fact that some local sections see China and India as dealing with foreign policy questions in basically different ways. For example, China is seen as non-interfering in the internal affairs of countries in this context, while India is perceived as taking ‘a political stance’ on the relevant issues.

This is a misleading understanding of the reasons that compel these countries to adopt the seemingly different stances on the issues in question. To be sure, China is generally ‘non-interfering’ in the affairs of countries but this policy position grows out of what it sees as its best interests.

China prefers non-intervention in the internal politics of countries, for example, because it wishes the world to adopt a hands-off policy with regard to its own affairs as well. That is, China’s policy of non-involvement in the domestic affairs of other countries is dictated by its self-interest, which translates into its national interest. A country’s foreign policy is best understood as an instrument that serves its cherished interests. In China’s case its foreign policy revolves around ‘non-involvement’.

On the other hand, it is in India’s best interests to be concerned about developments in the South Asian region, since being the largest country in the region, it has a phenomenal and wide-ranging asset base to look after. Thus, national security is very much an integral part of India’s foreign policy. Accordingly, an ideal foreign policy is non-existent. Foreign policies are as diverse as the numerous states’ best interests are diverse. Thus, facile labeling of countries is difficult when it comes to foreign policy.

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Right Thought (Samma Sankappa ) in Buddhism

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by Dr. Justice Chandradasa Nanayakkara

Buddhism rests on the pivot of suffering. Lord Buddha declared ‘the world is established on suffering, it is founded on suffering’ (Duke loko patititthhito).

All problems in life bring about suffering (Dukka or unsatisfactoriness) and as we attempt to put an end to them, they give rise to another. Solution of one problem leads to another problem, in many other diverse ways. We are constantly confronted with fresh problems, in our daily life, and problems go on incessantly and interminably. Such is the nature of suffering, and it is the universal characteristic of sentient existence. Suffering can be either physical or psychological. Dukka is inescapable and ubiquitous and it constitutes the first of the four Noble Truths in Buddhism. The Four Noble Truths, which the Buddha himself discovered, and revealed to the world, are the chief characteristics and unshakable foundations of Buddhism.

In the first Noble truth, the Buddha defines the truth of dukka, thus. “What monks, is the Noble Truth of Dukka? Birth is dukka, decay is dukka, death is dukka, sorrow, lamentation, pain, displeasure and despair are dukka; union with the unpleasant dukka, separation from the pleasant dukka, not what one wants is dukka; in brief, the five aggregates of clinging are dukka. These monks, is the Noble Truth of Dukka”.

The solution for the aforesaid problems of dukka (unsatisfactoriness) of life is the Noble Eightfold Path, propounded by Lord Buddha more than 2600 years ago. This is the only way to the cessation of suffering and also a vital step in emancipating ourselves from an interminable cycle of rebirths.

It is said that the Noble Eightfold Path leads to the cessation of dukka. This path consists of a set of eight interconnected factors, or conditions, that when developed together, leads to the cessation of dukka.

The eight factors of the paths are 1. Right Understanding (sammaditthi) 2. Right Thought (sammasankappa) 3. Right Speech (sammavacca). 4. Right Action (sammakammanta) 5. Right Livelihood (sammaajiva) 6. Right Effort, (sammavayama). 7. Right Mindfulness (samma sati) 8. Right concentration (samma samadhi).

These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline. For the purpose for coherent and better understanding of, the eight divisions of the path have been grouped according to the under-mentioned three headings.

The first two are classified as Wisdom (panna), the second three as Morality (sila) and the last three as Concentration (samadhi). These three stages in the Eightfold Path are encapsulated in a Buddhist stanza (sabba papassa akaranan – kusalassa upa sammapada – sacitta priyo dapanan – etan buddhanu sasanan). To cease from all evil to cultivate good, in order to purify one’s mind, that is the advice of all Buddhas.

The eight steps of the path are not expected to be realised in sequence, one after the other. Rather, they are considered a unity and an organic whole. They are interdependent and interrelated. All eight factors are preceded by the word “Right” classified as Right, which means perfect. It is a mode of transcendence that leads to sotapanna sakadagami, anâgâmi and arahant. No doubt, it is a difficult feat to be achieved. The Noble Eightfold path is in effect the path to Nibbana. It is a path which avoids the extreme of self-mortification that weakens the intellect and the extreme of self-indulgence that retards moral progress. Although it is generally spoken as a path to be treaded, in actual fact the eight steps signify mental factors to be practised. All eight factors should converge simultaneously, each supporting the other in order to reach a sufficient level of development to experience of sotapanna, sakadagame, anâgâmi or arahant. It is said that the path proceeds from a lower state of purity to higher state and factors of the path should coalesce at a certain level of perfection. Path is not meant to be practiced a little each day.

The Buddha taught the eightfold path in virtually all his discourses, and his directions are clear and practical to his followers, today, as they were when he first disclosed them.

According to Walpola Rahula, the divisions of the Noble Eightfold Path should be developed more or less simultaneously, as far as possible, according to the capacity of each individual. They are linked together and each helps the cultivation of the others.

The second factor of the noble Eight-fold Path, with which this article deals, is called in Pali; samma sankappa, (Right Thought) which is sometimes identified as “Right Intention” in Buddhist literature. In this instance, the word specifically refers to the purposive or conative aspect of mental activity, as the first factor in the Noble Eightfold path (samma ditthi or right understanding) encompasses cognitive aspect of the mental activity. Nevertheless, no clear demarcation can be made between these two divisions because, from the Buddhist perspective, the cognitive and purposive sides of the mind intertwine and interact in close correlation, inducing them into activity. Right Thought is important because it is one’s thoughts which either defile or purify a person. It is one’s thoughts and nature that control one’s destiny. Evil thoughts tend to debase one just as good thought tends to elevate one. Sometimes a single thought can either destroy or save a world. Right Thought serves the dual purpose of eliminating evil thoughts and developing pure thoughts.

Our thoughts are as important to us as our actions because they make up who we are, thus it becomes imperative that we keep thoughts pure.

Buddha, emphasising the value of Right Thought, declared “Your worst enemy cannot harm you as much as your own thoughts, unguarded. But once mastered, no one can help you as much, not even your father or your mother”.

Right Thought (right intention) is threefold. It is comprised of 1. Nekkamma: Renunciation of worldly pleasures, which is opposed to attachment, selfishness and self-possessiveness. 2. Avyapada: Loving Kindness, goodwill, or benevolence which is opposed to hatred, ill will or aversion and 3. Avihimsa: Harmlessness or compassion which is opposed to cruelty and callousness. In a moment of insight, the Buddha, at the time of his enlightment, saw that everything contains all these opposites. He saw the duality in nature and realised that everything can be replaced by the opposite. For instance, each kind of Right Thought counters the corresponding kind of wrong thought or intention, the thought of renunciation (Nekkama) counters the intention of desire, the thought of goodwill counters the intention of ill will and the thought of harmlessness counters the intention of harmfulness.

Buddha declared if one acts and speaks with a pure thought, happiness follows him like a shadow that never leaves him and if he acts or speaks with an impure mind then suffering follows as the hoof of the ox. Right thought means avoiding desire and ill will. The importance of wisdom is evident from this, as the cause of suffering is described in terms of desire, ill will and ignorance. Right understanding removes ignorance and Right thought removes desire and ill will.

Renunciation (Nekkama) is often a difficult task. Grappling with the power of desire and attachment may require a great deal of personal struggle, as the mind does not want to relinquish its hold on the objects to which it has become attached. But that struggle yields many benefits, as putting an end to dukkha depends on eliminating craving thereby directing the mind to renunciation. We develop the inner strength to overcome temptation and compulsion. Attachment coupled with ignorance are the chief causes of all evil prevalent in this deluded world. One can either be attached to desirable objects or is repulsed with aversion if the objects are found to be undesirable. The word “Nekkamma” generally conjures up the idea of leaving your household life for the monastic life by discarding all sensual pleasures completely. But it is not so, as renunciation can apply to lay practice as well. Real renunciation does not require you to give all things inwardly cherished but changing our perspective on them so that they no longer bind us. It is letting go of whatever that binds us to ignorance and suffering. It is only an abandonment of overly material comforts for spiritual enlightment. The degree to which a person renounces depends on his disposition and situation.

It is the attachment or desire that put us on an endless cycle of grasping and keeps us unsatisfied. Therefore, it is important that we maintain an attitude of detachment from worldly pleasures and realise the ephemeral nature of our possessions and to not be selfishly attached to them.

The Buddha says unfulfilled desire is the root cause of unhappiness and dissatisfaction, and the way to overcome such unhappiness is to eliminate the craving or desire by eradicating the root of unwholesome desire through renunciation. The Mind is in the habit of grasping. We have to break this habit and strive to let go of grasping.

When we look realistically at the desire and unhappiness that eventually follows in its wake, it is constantly shadowed by dukkha (unsatisfactoriness). When desire is not fulfilled there is always frustration, disappointment, sometimes despair. Even if the desire is fulfilled it does not a guarantee of happiness and it might not last long and sometimes we lose the object of desire. This is called grasping. When we hang on too hard this becomes a cause of unhappiness. It is important to realize the fulfillment of desire is impermanent, nothing lasts whether it be height of sensual delight, or the achievement of wealth or fame or power. The pursuit of such pleasures brings the pain of separation from the object of desire, which increases in intensity in proportion to the degree of attachment.

Our mental states such as happiness or sadness and consequent actions are determined by our thoughts. The cause for endless suffering, conflict, discontent and injustice does not lie outside the mind. They are all just manifestations of intentions, outcroppings of thoughts propelled by greed, driven by hatred and delusion.

Right thoughts can mean different things and it is essentially directed towards shunning away from the vicious cycle of craving and desire by committing to a life style of self improvement and ethical conduct. The Buddha identified two types of thought: wandering thought(vicara) and logical or directed thought. Normally our mind is filled with scattered, random and wandering thoughts. For instance, when we are asked to perform a task our thoughts are directed towards in a particular direction. Once that task is over our thoughts are directed towards another direction and begin their erratic wandering again. The Buddha making an important observation in this connection and declared “Whatever one thinks about and ponders on often the mind gets a leaning in that way” (M.I)

The Buddha broadly defines Right Thoughts as thoughts of detachment, of love and of helpfulness. Therefore, an important aspect of Buddhist training is to cultivate Right Thought, not to let negative thoughts persist in our mind and to encourage positive thoughts.

Right Thought basically refers to wholesome thoughts, which is closely linked to Right Understanding because it results eventually through the practice and attainment of wisdom.

The first two verses of the first chapter of the Dhammapada by the Buddha would also be relevant in this connection. “All we are is the result of what we have thought. It is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow that never leaves him”.

Avyapada as the second constituent of Right thought literally means non-enmity and corresponds to the most important virtue of Metta. In Sanskrit Maittri is loving kindness or goodwill towards all without any distinction or discrimination. The Pali word Metta also connotes loving kindness, goodwill, benevolence friendliness. A person whose mind is full of loving kindness can harbor no hatred towards anybody just like a mother who makes no difference between herself and her only child and protects it even at the risk of her own life. Metta is the strong wish for the welfare and happiness of others and devoid of self interest. It is indeed a universal, unselfish and all-embracing love. Metta is opposed to hatred, ill will or aversion. A person who radiates metta refuses to be offensive and renounces bitterness, resentment and animosity of every kind. It is a love that has no ulterior motive. Metta does not make a distinction among beings. It embraces all and no one falls outside of its domain. Ill will is countered by Metta. The kind of love implied by Metta should be distinguished from sensual love and also from the love involved in personal affection.

The third and the last of the three constituents of Right Thought is Avihimsa or Karuna. It is guided by compassion (Karuna) which is opposed to cruelty, aggressiveness and violent thoughts. Like Buddhist Mettta, Karuna too is limitless and boundless. Karuna (compassion) is a virtue which makes the tender hearts of the noble quiver at the sufferings of others. The characteristics of Karuna are comparable to that of loving mother whose thoughts, words and deeds always tend to relieve the distress of her ailing son. (Narada). Karuna complements loving kindness (Metta). While loving kindness has the quality of wishing for the happiness and the wellbeing others, Karuna (compassion) has the quality of wishing that others be free from suffering. Bhikkhu Bodhi describing the thought of harmlessness (avihimsa) in the context of Right Thought states “The intention of harmlessness is thought guided by compassion (Karuna) aroused in opposition to cruel, aggressive, and violent Thoughts. Compassion supplies the complement to loving kindness. Whereas loving loving kindness as the characteristic of wishing for happiness and welfare of others, compassion has the characteristic of wishing that others be free from suffering, a wish to be extended without limits to all living beings. Like Metta, compassion arises by entering into the subjectivity of others, by sharing their interioty in a deep and total way. It springs up by considering that all beings, like ourselves, wish to be free from suffering, yet despite their wishes continue to be harassed by pain, fear sorrow and other forms dukkha.

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Can Priyanka Chopra do it for Sri Lanka!

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Bollywood star Priyanka Chopra is one celebrity who has actively supported, and worked with charities, and nonprofit organizations, throughout her adult life.

Most recently, the 40-year-old actress completed an emotional trip, working with UNICEF to help mothers and children, in Poland, who fled from the war in Ukraine.

In 2010, Priyanka became the National Ambassador of UNICEF and played a significant role in fostering awareness of children’s needs in India. Additionally, she raised funds, advocated and educated people on UNICEF’s goals, and featured in numerous videos to create awareness about child rights.

During the coronavirus pandemic, Priyanka and husband, Nick Jonas, donated to several organisations, to help fight the outbreak of coronavirus.

Since both Priyanka and Nick Jonas are internationally known celebrities, and their charity work is generally connected with children, it certainly would be a good idea to try and get their attention focused on the situation, in Sri Lanka, especially where hundreds of children are reported to be going without meals, on a daily basis.

If we can get them involved in our scene, I’m sure we would have more support coming our way, from other well-known celebrities…especially those big names, in showbiz, who have been appointed as Ambassadors for UNICEF.

And, who knows, we may have another ‘Live Aid’ concert, put together, very specially for Sri Lanka!

Sri Lankans, based in Australia, are very concerned about the situation, in their land of birth, and some are working on projects to help the needy, back home.

I’m told that a few individuals are trying to work on the possibility of sending some bicycles to their friends, in Sri Lanka, to help them overcome the fuel crisis.

In the meanwhile, Chopra used her social media presence to deliver an emotional message on Instagram about her trip, to Poland, shared alongside photos of herself spending time with refugee children.

A few pictures show Chopra laughing and doing activities with the kids, while the rest focus specifically on the children creating art, or blowing bubbles outside.

The accompanying message focused on the psychological impact of war on refugees, especially children, describing how UNICEF made teams of psychologists available to the refugees.

Chopra wrote: “One of the most effective tools in helping children regain a sense of normalcy is playful interaction. It sounds so simple, but through play, children can find safety and respite, while also being able to explore and process what is happening in their lives.”

She continued by describing specific ways the children use play and art as therapy, saying, “The kids I met, on this mission, love working with art. Coffee beans, salts and regular household items are used for art therapy and sensitivity therapy. When they work with different materials, as well as paints and colours, the therapists are able to understand their emotions.”

Chopra also mentioned the handmade dolls the children made and gifted her, which are “believed to have the power of protection.”

The actress shared another post, on Instagram, soon after, telling the story of one mother who was forced to leave behind her husband, and parents, in Ukraine, to get her son to safety.

Perhaps, UNICEF Sri Lanka can make Priyanka Chopra’s visit here a reality.

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