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Jerome Fernando and his profane gimmicks – II



Jerome Fernando

By Rohana R. Wasala
(Continued from yesterday May 24, 2023)

Some well-meaning, erudite, but very naive and innocent, young bhikkhus are challenging Paster Jerome Fernando to a debate over his deprecatory remarks about Buddhism; that, I think, is ridiculously ingenuous and unnecessary, because that is giving that man a measure of dignity that he doesn’t deserve, and also because he cannot be credited with a decent understanding even of Christianity, let alone anything additional outside that domain. These young monks are being eclipsed in their calm but determined attempt to react to Jerome’s disinformation and deception without any ill will. By whom? They are getting overshadowed by a few yellow-robed imposters who are themselves Buddhist versions of pastor Jerome Fernando. Actually, those few false monks and the fake prophet are birds of a feather probably fed by the same hands, as some say.

It has also been observed that certain discredited politicians are exploiting the opportunity that came their way through this obviously well-rehearsed Jerome Fernando episode to take a dig at each other for the heck of it, without utilising it to repair the damage it is causing to reconciliation. Last but not least, where are the Ven Mahanayake theras? Their silence in crisis situations has often aggravated issues affecting the Buddha Sasana. The online media I normally consult have nothing in this regard. However, one can’t blame the Ven Mahanayakes because they avoid politics, as they have done down the centuries. They used to advise the monarch only in spiritual matters, and the monarch took responsibility for looking after the Shashanaya. The most senior monk or monks, close to the royalty, offered their opinion in succession matters on rare occasions, and also when the ruler failed in his duties or when there were foreign threats to the nation. The Sangha never took part in ruling, but remained above the ruler. The Buddhist Sangha is a very democratic community, where one monk has no control over another. Times have changed. It is urgent that the Mahanayakes do more to save the Buddha Shasanaya including the Fourfold Assembly of Followers (Sivvanak Pirisa) of male and female lay Buddhists and bhikkhus and bhikshunis.

Back to the topic. Meanwhile, a complaint was lodged with the Criminal Investigation Department (CID) by the propaganda secretary of the political party, Pivituru Hela Urumaya (PHU), Iranga Vidvath Mendis, in connection with the relevant offensive statements made by Jerome Fernando who calls himself a prophet, which are derogatory to the Buddha, Buddhism, and other religions. This is the only meaningful reaction I have seen so far to Jerome Fernando’s outrage (up to the time of writing). The complainant demands that the law be applied to the (suspect) offender in this case in terms of the International Covenant on Civil and Political Rights (ICCPR) Act No. 56 of 2007.

The aforementioned petition to the CID was published in a news report in the online lanka c news. It quoted the following fromJerome Fernando’s importunate harangue:

 “This is what separates Christianity from Buddhism. Because for a Buddhist in their mind, it’s like, okay, අනුන්ට කලදේ තමන්ට පලදේ in a sense, it’s true, especially if you do something to a prophet. Anyways. Now, but in the Buddhist mind, they never hear the love of Buddha. Are you hearing this? Their focus is enlightenment. But to be enlightened, you need light. The Buddha himself, the name Buddha means enlightened one. Ladies and gentlemen, what is greater, light or enlightened? Jesus said, I’m the light of the world. so i tell you now, jesus didn’t said I’m the enlightened one, No, no, no, no. Jesus came from a different wavelength. Jesus said I’m the light. So, I submit to you, the Buddha was looking for light. He was actually looking for Jesus. This is why every Buddhist needs Jesus.”

I came across a YouTube video clip of the relevant part of Jerome Fernando’s coercive religious rant against the Buddha, Buddhism and Buddhists that contained more. There was a singing part to it too, that ridicules such traditional curative and protective magical remedies as tying charmed threads, anointing charmed oil, etc., usually found among rural folk, as superstitious practices based on Buddhist teachings. Those are cultural things and should not be confused with Buddhism. Buddha did not advocate such things. He himself visited a physician called Jeevaka when he fell ill, according to the known life of the Buddha. He preached no religion, and never prescribed blind-faith based devotional practices or mindless rituals. Even the most ignorant Buddhists know that magical cures like charmed threads, oils, and chants are not part of the doctrine they actually follow. Instead, those ritual performances are part and parcel of the established holistic native healing culture which maintains the vital balance between the physical and mental aspects of the patients’ health. These ancient healing arts have survived, particularly among villagers, into modern times. Jerome also staged some faith healing episodes, not different from them. Such magical fake cures are daily performed in many hundreds of devales dedicated to local deities found across the country which are patronised not only by gullible villagers, but by superstitious city dwellers including politicians and businessmen among others of the same ilk seeking divine assistance with their nefarious projects. Why should a ‘prophet’ demean his god by descending to the level of a village kapurala unless he was a genuine fake?

 In the letter to the CID referred to above, Mendis has left out (probably, as irrelevant to the point of his plaint) Fernando’s disparaging references to Hinduism and Islam and relevant sacred figures, which are equally outrageous, such as that Hindus venerate animals. A common allegation he raised against the leaders of all three non-Christian religions did not preach Love! But this fake prophet’s real target is the Buddha, his teaching and the Buddhists, his followers, whom he demeans, by implication, as a spiritually misguided lot. Though it is evident that Jerome is proficient enough in Sinhala for preaching to them, he speaks only in English and has himself interpreted in Sinhala. That, I think, is just an act he puts on to further impress his apparently mesmerised audience, whose awed gazes were fixed on his constantly beaming beatific smile.

What is Jerome Fernando saying in the snatch of speech quoted above? Simply, nonsense. He appears to be ignorant of his own religion of Christianity and its truly great founder Jesus Christ. Christianity came five or six hundred years after Buddhism. The latter is definitely beyond pastor Fernando’s power of understanding. What did Buddhists do to him (if he means himself by ‘prophet’) for him to say “anunta kala de tamanta pala de” (which would be equivalent to the English proverb ‘Curses come home to roost’)? (When he said this, though, he seemed to be mocking his own ‘prophet’ act!) This idea of ‘retaliatory justice’ is not part of the Buddhist concept of karmic causation. People from different cultural backgrounds accept the idea that bad deeds earn you bad results and that good deeds bring you good results, as a self-evident truth. The Karma concept taught in Buddhism is much more profound and complex than ‘Curses come home to roost’.

A word about the idea of love that Jerome finds missing in Buddhism. Buddhism is nothing if it is not about wisdom and compassion. The Buddha does uphold love as a positive emotion, but says that it is ultimately based on selfishness/the illusion of ‘self’. The Buddha’s teaching recognises a difference between love (that you feel for a person) and unconditional universal compassion or loving-kindness (maitri, friendliness) towards all sentient beings, something that is completely selfless. I think Christian love is also very close to or identical with the Buddhist concept of loving-kindness. To me it looks like the highly intelligent Jerome Fernando has not so far cared to grasp at least a faint idea of the Buddha’s profound dhamma. He has no sense of history, for he doesn’t know that the Buddha lived five to six centuries before Jesus was born. Otherwise, if he is in his right senses at least temporarily, how can he say that the Buddha was looking for Jesus? What do you know about the Enlightenment concept taught in Buddhism, Jerome? Obviously, NOTHING! You equate enlightenment to lighting up or illuminating something. That is stupid. An Australian YouTuber of Sri Lankan origin says that he had some slight acquaintance with Jerome as a young Burgher with a different name doing modelling work for commercial firms about twenty years back. It’s plausible information. He uses both Sinhala and English equally fluently. Oops! I almost forgot. At the end or thereabouts of his Buddha bashing, quite paradoxically, like a true Christian preacher or a genuine Buddhist monk for that matter, he admonishes his congregation: “Never persecute anybody, never shame another person’s faith”.

I will wind up with a reference to the Buddha’s famous Kalama Sutta discourse. The Buddha advised his disciples to question and examine even the Tathagata (Buddha) himself to find the trustworthiness, the authenticity, of the teacher they chose to follow. A group of young men called the Kalamas came to the Buddha with a question. They wanted to learn from him how they could separate truths from falsehoods uttered by the various venerable recluses and brahmanas who visited their village of Kesaputta from time to time and preached their different doctrines that disagreed with each other. Obviously, the young men had heard of the fame of the Buddha who himself had studied under the most famous teachers of the time and exhaustively analysed their teachings, and dissatisfied, had embarked on his own long and assiduous search for the Truth and eventually attained Enlightenment. The Buddha’s advice to them was: “Kalamas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic and inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘this is our teacher’. But…when you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up… and when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them”. (I am quoting here from Ven Walpola Rahula thera’s classic dhamma compendium ‘What the Buddha Taught’ first published in London in 1959, and reprinted many times since, which Jerome Fernando may profitably read and still remain, or learn to be, a pious and virtuous Christian, which, I am afraid, he is not at present.)

I can easily answer your criticisms of Hinduism and Islam, but it is better for you to learn by yourself their moral essence that is as noble and as ennobling as Christianity.


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Arahath Mahinda’s mission and betrayal by Ven. Buddhagosa



Arahath Mahinda created history in the 3rd Century BC when he not only brought Buddhism to Sri Lanka, but also catalysed the development of a rich civilisation on the island. This great achievement is unparalleled in the annals of Buddhism since the demise of the Buddha. Ven. Buddhagosa is held in high esteem among Sri Lankan Buddhists for translating the Sinhala Commentaries on the Tripitaka into Pali in the 5th Century AD.

The huge enterprise undertaken by King Dharmasoka and his son Arahath Mahinda was to spread the Theravada Dhamma cleansed of all impurities that had crept into it over time. The effort of Ven Buddhaghosa, in contrast, was to reintroduce some of these impurities back into Theravada. These impurities had been removed at the Third Dhamma Sangayanava sponsored by King Dharmasoka, where Ven. Moggalliputtatissa preached the Katavattu, which refutes and eliminates all these impurities. Katavattu has been good enough to be included in the Tripitaka. By this means metaphysical and transcendental features were removed from the Dhamma before it was brought to Sri Lanka. Ven. Buddhagosa in his translation of the Sinhala Commentaries into Pali has reintroduced these features into the Dhamma. His action had resulted in the introduction of ritual worship, and a larger than life image of the historical human being that was Buddha.

Arahath Mahinda after introducing Buddhism to Sri Lanka, worked tirelessly on two vital aspects, the practice of the Dhamma and the study of the Pali canonical texts. Historical remains of the facilities made available for the pursuit of these two aspects bear witness to the fact that people were interested in both. Ruins of libraries, lecture theatres and meditation cubicles abound in the country. Practice of the Dhamma was based on the three main features of the Gnana Marga (Path of Wisdom), ‘Dhana, Seela, Bhavana’. There were no rituals. Age old oral tradition was employed for the study of the suttas with designated disciples, in the ancient tradition of the Bhanakas who memorised the suttas and recited them at meetings for their revision. Arahath Mahinda facilitated the teaching process by arranging to make available the commentaries on the suttas in Sinhala.

It is this version of Buddhism that was written down at Aluvihare. Mahinda was careful to see that this Dhamma was established in Sri Lanka. In order to make sure that the correct tenets and dogma were studied he provided Sinahala commentaries. It was these Sinhala Commentaries that were translated into Pali by Ven. Buddhaghosa. But what was the need for this translation? One cannot think of any valid reason. Sinhala commentaries were needed for the teaching of the Dhamma to Sinhala people, and the original Pali version was available in the Tripitaka for reference when necessary. If Buddhagosa wanted to write his own commentaries in Pali he could have done that instead of translating the Sinhala version. He had a command of the Pali language but there is no evidence of how or where he learnt Sinhala with sufficient proficiency to translate complex works to Sinhala. Moreover, what has happened to the Sinhala commentaries is a mystery. Chronicles say they were burnt. Was it done to destroy the evidence? Were they destroyed by invaders? If so why only the Sinhala commentaries, why not all the written works? Did Mahaviharins collude with Buddhagosa in these activities?

Buddhagosa in his translations had made changes, added stories and anecdotes, which is not the accepted function of a translator or even a commentator. These additions are meant to raise the Buddha to a transcendental being, above the realm of this world, who is god like and could grant to humans what they pray for. Some stories describe people offering flowers and incense to Buddha (see Buddhagosa’s commentary on Kalinga Bodhi Jataka). What benefit did Buddhagosa and Mahaviharins, if they were involved, expect from these activities? In this connection Prof Marasinghe says; ‘ The hard work of Buddhagosa and the Mahavihara fraternity culminated in the formulation of a new ritual structure with attractive advantages to keep both the lay followers and the members of the Sanga happy and content

As a result, when we pass from the canonical Pali texts and the Pali commentaries we come into a totally new teaching different from the original’.

The Buddha was a normal human being. Prince Siddartha gave up lay life and went in search of an answer to the eternal suffering of humans and led a very simple life, often resting or sleeping under a tree. What he achieved did not make him a larger than life being or make him or his Dhamma a transcendental or metaphysical phenomenon. The Pali canonical texts still depict this Theravada Buddha (in Prof. Marasinghe’s words), who is totally different to the glorified Buddha in the Buddhagosa’s commentaries. Buddhagosa’s Buddha had accumulated merit in innumerable eons of samsara to achieve what he achieved. Here Buddhagosa asserts that achieving Nirvana is not possible without such accumulation of merit. Buddha has never said merit is necessary for achieving Nirvana, merit could be accumulated or that merit could be transferred from one person to another. Sri Lankan Buddhists make a futile attempt to do all this and the blame lies with Buddhagosa.

Before the advent of Buddhagosa, there were no rituals, during a period of 700 years from the 3rd Century BC to the 5th Century AD. Though there were stupas like Thuparamaya and statues of Buddha and the Bodhi Tree, people treated these as objects of veneration for recollection of the Buddha and his attainment and not for ritual worship of the theistic kind. Buddha advised people to offer alms or give away their possessions to help them get rid of attachment to these objects that are impermanent, for it was the cause of suffering. But Buddhists of today offer alms expecting an accumulation of merit as an insurance for a better life in the next birth. The concept of accumulation of merit and its transfer were discussed and rejected at the Third Dhamma Sangayanava referred to above, and therefore these concepts were not brought to Sri Lanka by Mahinda.

Practice of ritual worship is associated with theistic religions and was never advocated by Buddha, who said that one could attain freedom from suffering by one’s own effort and not by the intervention of an external agent. Buddhagosa paved the way for the entry of ritual worship into the practice of Buddhism, and the belief that worship before stupas, statues, and Bodhi trees would result in the accumulation of merit and rewards. The uniqueness of Buddhism was ruined. Let me quote Prof. Marasinghe; ‘ Thus, all aspects of the new ritual Buddhism which changed the Theravada Buddhism into a system of worship, offering and prayer, like any other theistic religion, has been very carefully planned and smuggled into practice with several bonus packages for the operators’.

Asoka Amaratunga

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WHO taken hostage by global corporate network



by Dr Wasantha Bandara,
The Secretary,
Patriotic National Movement

According to the reports of various independent research institutes in the world, the World Health Organization (WHO) is currently contemplating bringing the entire decision-making authority of the global health system under its control. It is also reported that WHO is planning to use two main devices for that purpose: the revision of the International Health Regulation system (IHR), and the signing of a new global epidemic convention to bind all countries of the world to the organisation’s strategic plan and the guidelines based on it.

This process is called “One Health Agenda” and that will give power to make decisions in respect of all areas affecting public health under the authority of the World Health Organization. Accordingly, the World Health Organization will have the power to influence decision making at the global level in relation to many fields such as food, agricultural production patterns, animal production process, environmental protection, population variables, etc. This situation is very serious due to the fact that the big companies that provide funding to the World Health Organization have been given decision-making power over the process and fields of deploying those funds. For example, if funds are provided for a specific project, the organisation does not have the power or ability to deploy the funds according to the priority, no matter how critical the priorities are. As such it cannot be hidden that the World Health Organization currently determines technical decisions and set priorities according to the wishes of funders.

As such, many researchers have revealed that WHO is almost completely dependent on private funds for all its budgetary requirements. According to Dr. David Bell’s research reports, the biggest funder of that organisation is Bill Gates and the umbrella organisations dominated by him. Dr. David Bell accuses Bill Gates of using his funds as leverage to shut down the entire world and introduce mandatory vaccination programmes during the Covid-19 pandemic. It is no secret that a large vaccine market was created and the accounts of large companies were fattened. It has now been revealed that the Bill Gates and Melinda Gates Foundation invested large amounts of money for it even before the pandemic. However, even though the orders are given by WHO for epidemic control, the programmes in every country of the world should be launched with the funds of the taxpayers of those countries.

Accordingly, WHO is accused of having destroyed 200,000 small businesses in the world while 40 new billionaires were created by the end of the Covid epidemic. The whole process has been dubbed by various researchers as “epidemic industry”. Therefore, in the future, it is possible to present an “epidemic package” with measures such as new epidemics control measures and mass vaccination programmes, as well as imposing restrictions on economic and social activities and shutting down the entire world in the end. The cost will be borne by the taxpayers of the respective countries and the profits will be credited to the accounts of Global Corporate network.

Accordingly, the billionaires can ensure that the process is carried out the way they want through the International Health Regulations and the New Pandemic Convention, which gives WHO “global police powers” as mentioned above. New regulations revealed to be currently being drafted will introduce new criteria for declaring a global pandemic and health emergency. Consequently, by creating an epidemic or emergency situation that can happen or is likely to happen, it is possible to recommend actions to be taken in a real situation. For example, it is possible to completely shut down a country and create a global mass market by implementing mass vaccination programmes or preparing for other medical interventions.

According to the new international health regulations, the directives given by WHO are mandatory and all the countries that were parties in 2005 are obliged to implement those directives. Also, the new regulations empower the Director-General of the World Health Organization as an individual to independently declare a health emergency or a global pandemic. As such, the possibility of the independent expert committees to challenge the objectives of the funders is minimal. A mechanism will also be set up to ensure that the relevant orders are strictly implemented by establishing a very comprehensive centralised enforcement process. Accordingly, member countries are constrained in their ability to seek other options other than submitting to the directives of the Director General of the World Health Organization. As an extension of that, the Director General will be empowered to publish any country’s data without that country’s permission, as well as to provide it to the requesting party to be used for any purpose.

Above all, the Director General will have the power not only to deploy the resources of member countries but also to make decisions on intellectual property rights and will also have the power to censor the disclosure of information. Also, it is considered a very autocratic situation to make individual people bound by regulations. Accordingly, the public will have to be obliged as individuals to submit to the closure of borders, the imposition of travel restrictions, to follow the quarantine process, to submit to medical research, to submit to mandatory medical treatment and vaccinations.

In that way, it is very clear that in addition to binding countries and individuals by the new international health regulations, the new Epidemic Convention creates many other obligations. According to the draft currently under discussion, the power of the World Health Organization will spread beyond epidemic control. For example, a global supply chain will be created under the supervision of the World Health Organization for health supplies. In addition, each country must allocate 5% of the national health budget to maintain the emergency situation management structure of the WHO. As an extension of that, each country should create a specific governance structure for the health emergency situation management process under the supervision of the World Health Organization.

This new global pandemic agreement will expand the mandate of the World Health Organization indefinitely under the umbrella of ‘One Health Agenda’. Accordingly, the control of climate change as mentioned above is also considered as a health emergency and the power to impose restrictions and orders related to it has been submitted to the authority of the World Health Organization or in other Words the authority of the funders. In this way, the World Health Organization will have the power to impose orders overriding the local laws of a country. In such a situation, in the name of controlling climate change or in the name of controlling a related health emergency, the Director General of the world health organization will be able to take over the power to control the entire world’s food production system.

WHO is not the only organisation that comes forward to confirm the need for this so-called one health agenda. Not only the United Nations Organization, the European Union, the United Nations Children’s Fund, but also the Global Economic Forum and the Bill and Melinda Gates Foundation have come forward to spend money for that and popularise the concept. Even if this organizations invest in the so-called epidemic industry in this way, the operating costs should be borne by the taxpayers of the respective countries. Hence, Dr. Bell states that the public must invest money for billionaires to make profit and ultimately to become victims of exploitation and destruction. The World Economic Forum has introduced a new theory to provide protection for this evil process. It is known as Public Private Partnership. In order to give it further legitimacy, it is termed as the transformation of the process from the dominance of shareholders to the dominance of stakeholders.

It is very clear that the end result of this private-public or private-government partnership is that the profits of the entire process are accumulated in the accounts of a handful of big companies. To facilitate this process, the World Economic Forum and the United Nations signed an agreement in 2019 and thereby impose the business interests of large companies on sovereign countries through this United Nations and its affiliated international multilateral organisation network. It is in the context that the World Economic Forum gathered in Davos, Switzerland in 2020 presented a new theory called “The Great Reset”. A key device in that theory is contractual private-public cooperation. In other words, the global multilateral institutions system is used to re-establish or reset the world according to the wishes of the global billionaires’ forum or the World Economic Forum. In that process, a Global Decision-Making system will be established.

Eventually, that so-called decision-making system becomes a global governance system or a global government of billionaires. The seriousness of the process is hidden by not naming it the global government but created as a technical decision-making system at global level. But the real situation is the creation of a global government above the independent states of the world. The World Health Organization will become the most powerful tool used to manipulate or control states in the way that the global government desires. Accordingly, the ultimate goal of the new International Health Regulations and the new Global Epidemic Convention should be understood and redefined in this greater context or bigger picture.

It can now be clearly seen that the current moment in which the world is undergoing a great economic depression is being used to pass a critical juncture related to the process of re-establishing the world. It is obviously a kind of imperialist operation. Accordingly, the next World Health Assembly will be used to adopt international health regulations. If that operation becomes a success, the relevant amendments will be put to the vote in May 2024. There, only a simple majority is required to pass those resolutions. But according to the procedure of the conference, the member countries will have a period of 10 months to reject the relevant amendments. As such, in March 2025, the process of creating a new world will begin. If a country has the courage to oppose it, only that state will have a limited space to act according to the international health regulations that have been in force since 2005.

Meanwhile, the World Pandemic Convention will also be put to the vote in May 2024, but will require a special two-thirds majority to pass it. After the adoption of the convention, if endorsed by 30 countries, all signatory countries are bound to implement the convention. But global giants are not waiting until then, and will launch an operation in September 2023 to begin a rehearsal through an operation called the Global Pandemic Response Platform. There is no doubt that it is a rehearsal to guide countries to the 2024 Agenda.

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Of that proposed ‘Climate Change University’



by Dr. Ranil Senanayake

With the Sri Lanka country statement to COP21 held in 2015, Paris being ignored by the ‘Climate Change’ bureaucrats for eight years, there is concern that the agricultural community is running out of time. The recent change in management seemed to show some promise by appointing Eric Solheim as the Advisor on climate change. Thus in August of 2022 the Sri Lanka country statement to COP 21 was submitted to him in the hope that he could initiate the urgent actions that need to be attended to. Sadly, there seems to be no acceptance of this statement by the Government up until today. One trusts that the stupid public statements like “Sri Lanka will take the lead in ensuring the developing economies have the resources to mitigate climate change” have been crafted by the bureaucrats and not the advisors.

Now, we are presented with another silly political gundu, a ‘Climate Change University’. In terms of climate change, they are compromisers of our farmers and our fishermen. They are guilty of not putting in place the official machinery, to prepare for the oncoming stress factors, driven by climate change. Heat stress to our crops and the loss of ocean productivity are the most obvious. A nation would respond to such a scenario by having its agricultural scientists focus on breeding heat tolerance into our crops. We do not need a university to tell us that heat is going to be a problem. It was stated eight years ago in the Sri Lanka country statement to COP21. It said:

“(1) We are aware that the optimum operating temperature of chlorophyll is at 37 deg C. In a warming world where temperatures will soar well above that, food production will be severely impacted. We would request the IPCC to address responses to this phenomenon.”

If we are a nation unable to listen to its own voices or even the voices of others. What can be done to penetrate the echo chamber that politicians benefiting from earmarked funds have created around themselves? Globally, the scientific community are warning us that the crisis coming, we can see the wave on the horizon, but most people are still rooted in the dream that life will proceed as normal and are willing to let the corporations and politicians, calm us by moving the deck chairs a bit more, for us to enjoy our ride on their Titanic.

The oceanic levels are going up as a consequence of climate change. In Sri Lanka the current rate is around 3.6mm per annum. However, research published in February 2022 shows that sea level rise is accelerating and projected to rise by a foot by 2050. If there was any coordination on climate change, we should be mapping out the rice-growing areas prone to salinisation. We should be accessing salt tolerant rice varieties into the national rice breeding programme. We should be evaluating alternate crops for saline areas. We have the resources to respond, we do not need to wait for a climate change university to tell us that.

Without awaiting the lucrative construction of a new university, could we not consider the request of the Sri Lankan Country statement to COP 21 to be considered by the line ministries today and action plans drawn up? If we have funds for this new university is it not better to award the funds to existing institutions to respond to the oncoming crisis.

Sri Lanka Position Paper

To the UN Conference for Climate Change (COP21) Paris 1-10 December 2015

Sri Lanka is a vulnerable island in the face of Climate Change. An increase in the intensity of rainfall will erode our mountains and create increased flood damage. An increase in the sea level will render much of our productive agricultural lands saline. An increase of ambient temperatures will reduce our agricultural productivity. We are in agreement with the view that an increase of the Carbon Dioxide concentration in our atmosphere will contribute to this vulnerability.

We are aware of the great difference in carbon dioxide that is emitted from biological sources and carbon dioxide emitted from fossil sources. One has sequestered rates measured in thousands of years while the other in millions of years. Yet the cost is still the same. We would request the IPCC to address the relative costs of each.

We are aware that the optimum operating temperature of chlorophyll is at 37 deg C. In a warming world where temperatures will soar well above that, food production will be severely impacted. We would request the IPCC to address responses to this phenomenon.

We are aware that the critical Ecosystem services such as; production of Oxygen, sequestering of Carbon, water cycling and ambient cooling is carried out by the photosynthetic component of biomass. This is being lost at an exponential rate, due to the fact that these Ecosystem Services have not been valued, nor economically recognised. We would request the Intergovernmental Panel on Climate Change (IPCC) to examine the value of photosynthetic biomass.

Sri Lanka will place her development agenda on a fossil free target and will promote an economic recognition of the ecosystem services generated by the photosynthetic biomass. In this way we offer to act in a globally responsible manner as well as to contribute in creating a cushioning effect for the climate extremes that are before us.

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