“The greatness of a nation and its moral progress can be judged by the way its animals are treated.”-Mahatma Gandhi
Sri Lanka has an ancient culture. We have been told about vehicles that flew, birds that announced the birth of gods: a wonderment of unexpected pleasures. Our myths speak of a land in which all living things flourished, where humans communicated directly with animals and people had learnt that it is the purpose of life to engender more life. As Creation is the supreme force in the universe, the beneficence of life and its comprehension through love, is to facilitate as many expressions of life as possible. We have an ancient tradition that a man may become a god by emulating the qualities of the divine. As the sun is the source of life on the planet, our forefathers recognized it as the fertility symbol nonpareil. As worshippers of Surya, our behaviour would be arya, as elevated and exalted as the source.
Every life is a unique personal undertaking and the only thing an individual can know is itself. Every other knowing is external and it is what Huxley meant when he said we were each an island universe with every experience only conveyable third hand. No one actually can know what it is like to be anyone else. As such, enlightened self-interest is the only personal inquiry we can make, with the all- important caveat that in our self-discovery we may not interfere with anything else’s self-discovery.
Hence ahimsa comes from himsa, and is a crucial aspect of the great or common consensus (Mahasammata) that if Man lives in Dhamma, the land, people, flora and fauna would be safe. This recognition of the sacred nature of life made it incumbent that we live our lives disturbing other living systems as little as possible.
The book, Portuguese Encounters with Sri Lanka and the Maldives, ed. Chandra Richard De Silva, Ashgate, 2009, highlights that there was no slaughter of cattle in Lanka prior to colonisation:
“… In this country there are many false beliefs sown by the devil, and to eradicate them there is a need for much time and trouble. I mention those that I remember, for I do not know them all. There is a class of gentiles who do not kill any living creature, not even the most poisonous snakes, nor any insect or worm whatever. They do not eat anything that has been killed, whether it is meat or fish. They do not eat bread, however hungry or needy they might be. Their food is made up of the leaves of a certain creeper (betel leaves) that climbs other trees like ivy. These leaves are smeared with the same kind of lime that they use for whitewashing their houses…
“…There is another class of people who do not kill any living creatures, except those they themselves need for their food, such as rats and salamanders and lizards of the forests; for they do not eat beef or the flesh of other animals. There is another class of people who kill fish, and this is only the caste they call paravas. These do not kill any poisonous insect they may find in their house. Yet all these people, if they choose and are able to do so, kill men, and their doctrine does not forbid it. There is another class of people that eats fowl and wild boar and deer, but does not eat the flesh of cows, since they believe their souls enter into cows after death; they will never kill a cow and eat its flesh…”
In the Lanka of Mahasammata, one’s duty to one’s village outweighed any perceived duty to oneself. One must make one’s contribution to the society in which one lived. A vocational caste system handed down secrets to successive generations, in a system where one’s knowledge was one’s wealth, with the Divine as the Supreme Master of one’s craft, one performs one’s duty with an aim to perfection in union of mind and spirit so each attempt brought one closer to the Ultimate Prize. In a land ruled by the Unseen King, in both metaphor and practise, the King embodies Mahasammata and sets the standard for the people. The people know that if they live in dhamma, Dhamma would protect them, and the land would be safe. In this milieu of trust and obligation, anyone who broke faith and violated trust was banished from the village. This was the origin of the ahikuntakayas. At this time beef-eating was punished by banishment from one’s caste and village, as edicts stemming from the advent of the Portuguese indicate.
My teacher, farmer Mudiyanse Tennekoon, believed that only a return to Mahasammata could rescue our nation, as it had become clear that the fate of Lanka was drenched in a post-colonial experience that threatened to smother us in the fire of unrighteousness. It seemed to him that the wisdom of our ancients, which vouchsafed consensus as the legitimate form of governance, had been jettisoned for a system based in dissent and acrimonious debate. Further, it seemed that certain elemental forces of globalist origin were cutting swathes to the interior of our country, such that the viability of the essential core of our island’s life was at risk. If the government continues implementing the various sanctions of the globalist agendas, our subsistence farmers are at great risk, and with them the lifeblood of our country and culture. A re-establishment of ahimsa was a necessary step for the restoration of Mahasammata.
As vouchsafed by Arabi Veediya in Anuradhapura, Arabs have been coming to Lanka long before the birth of the Prophet. Though modern Muslims sometimes scoff at customs and rituals of the oral tradition, and seek their answers only in texts, Kataragama has long been associated in Islamic esoterism with El Khidr, the Green Man of Islam. The idea of El Khidr also predates Islam, as he is commonly held to be the person whom Moses met at the Juncture of two rivers and who instructed him in the Tradition. Consequently, if the Muslims of Sri Lanka were doing something so abhorrent to the culture of the island, when the Portuguese came looking for them, the Sinhala kings would not have hidden them but handed them over to the Portuguese.
On Sep 12, 2014, with some friends we began a campaign to end cattle-slaughter in Sri Lanka, and while I went around the country collecting signatures for a petition to parliament one question I was asked over and over again was this: “What did I expect the reaction of the Muslims of Sri Lanka to be to my campaign?” I replied that many people I had spoken to, some in my own family, had been against this campaign, and many others were wholeheartedly supportive of me, all urged utmost caution. I said that I had been able to make my immediate family aware that this was not a scurrilous exercise, but a restoration of ahimsa that colonialism had destroyed. I appealed to the generally accepted personality of the Prophet, as one who loved amity and good manners, and who, as Muslim tradition would have it, was not a person to hurt the feelings or sensibilities of others. In this I spoke to the spirit of the Revelation, which to me is as much about equity and social justice as it is about transcendental reality.
There is no doubt that Muslims are not barred by tradition, custom or revelation from eating beef; however, it is also plain that a claim to a democratic right to kill is a symptom of our postcolonial dystopia. Mahasammata is nothing less than an exhortation to behave well, to have good manners. And good manners, as my late wife Jeanne pointed out, is never more than consideration for other people and making them comfortable. As such, I believe that as a Sri Lankan Muslim, it is incumbent on me to respect the mores of my compatriots and to live in a way that will lead to greater social cohesion, amity and unity of purpose. Perhaps, Muslims should ask themselves why pre-colonial Sri Lanka fitted every description of Paradise in the Qur’an.
Convenor, Saradiel Movement
Use existing resources for agri-food sector in Mahaweli areas
By MAHINDA PANAPITIYA
Irrigation Engineer who has worked for Mahaweli Project since 80s
As originally planned, the present phase of the Mahaweli Project should be focused on social and economic development of the families settled in Mahaweli areas. It could be done by promoting food production in a sustainable way, to gain the return on investment of capital cost incurred on the infrastructure constructed for delivering water to fertile lands in the dry zone. The potential available in lands under Mahaweli Project, which cover about 1/3 of farming areas of the Dry Zone, could easily help the country to become self-sufficient in healthy foods, deviating from monotonous rice cultivation, provided it is managed with a right vision.
According to the concept explained below, there is a need to change the present management approach to a role focusing food production using limited water resources in the Dry Zone. For example, the term “Block Manager” in the Mahaweli Management System was used during the construction phase in the 70s, because areas were blocked for the purpose of managing construction and settlement activities. There are five such blocks, each of about 3,000 Hectares, under Kalawewa Reservoir. Now the project is in the production phase. Therefore, the Block Managers appointed earlier should now be named as Regional Production Managers, because the very word BLOCK implies negative at the production phase.
The role of a Production Manager replacing Block Manage is a completely different discipline from what was adapted during the construction phase. In the current production phase, Irrigation projects should be perceived as a Food Producing “Factory” – where water is the main raw material. A Production Manager’s focus should be to maximize food production, deviating from Rice Only Mode, to cater the market needs earning profits for farmers who are the owners of the “factory”. Canal systems within the project area are just “Belts” conveying raw materials (water) in a Typical Factory. Farm labor, fertilisers etc. are other inputs.
Required Management Shift
In order to implement the above management concept, there is a need for a paradigm shift at national level in managing large scale irrigation projects. In the new management paradigm, the farmers would be treated as clients, not the servants at the mercy of receiving water, according to rigid schedules decided by irrigation management staff. In this approach, the main purpose of managing irrigation systems is to deliver water to the farm gate at the right time in the right quantity.
It is also very pathetic to observe that main clients of irrigation projects (farmers) are now dying of various diseases caused by indiscriminate use of agro-chemicals. Therefore, there is a need to minimize the damages caused to the ecosystems where these food production factories are located. Therefore, the management objectives should also be focused on producing multiple types of organically grown crops, profitably without polluting the soil and groundwater aquifers.
Existing Engineering staff should either be trained or new recruitments having Production Engineering background, should be made. Water should be perceived as the most limited input, which needs to be managed profitably with the farming community – jointly. Each Production Manager could be allocated a Fixed Volume of water annually, and their performance could be measured in terms of Rupees earned for the country per Unit Volume of water, while economically upgrading a healthy lifestyle of farmers. Staff of agencies such as Central Engineering Consultancy Burro (CECB), established in 80s at construction phase of the Mahaweli Project, can be trained to play the role of Production Engineering. CECB could be renamed as Central Food Production Burro (CFPB).
In addition to the government salary, the staff should also be compensated in the form of incentives, calculated in proportion to income generated by them from their management areas. It should be a Win-Win situation for both farmers as well as officers responsible for managing the food production factory. In other countries, the term used to measure their performance is $ earned per gallon of water to the country, without damaging the ecosystem. Another advantage of this approach is that the young generation of the farmers automatically get attracted to commercial agriculture because of high income generation.
We were able to introduce some of the concepts explained in this note during 2000 to 2004, under a program called Mahaweli Restructuring and Rehabilitation Project (MRRP) funded by the World Bank. It was done by operating the Distributary canals feeding each block as elongated Village Tanks. Recently we tried to modernize the same concept at Pilot Scale in System B, by independently arranging funds from ICTA. In that project, called Easy Water, we introduced an SMS communication system to the farmers, so that they can order water from the Maduru Oya Main Reservoir by sending a SMS, when they need rather; than depend on time tables decided by authorities as normally practiced.
The World Bank also recognised the above concept in 2003, as the best water management approach suitable for South Asian countries. Due to the lack of vision of existing managers in the irrigation sector focusing on food production, the above approach has not yet reaped the full benefits. What we need in Sri Lanka, is a political leadership to create challenges for irrigation officials to play a role of educated profit-oriented farmers, deviating them from Rice only mode, by promoting concepts similar to above. Also note that while I worked for a project in Azerbaijan funded by the International Fund for Agriculture Development, I was able to introduce the same concept and they are now using it successfully. I do not see any reason why we could not practice here.
Would anyone in power and sure to lose an election call for an election?
If she/he would, why don’t tyrants seek election periodically?
(no kerena deege hevnallath adai! Even the shadows of a failing marriage are misaligned.)
I was mightily amused by the demands of several astute political leaders in and outside parliament that president Wickremasinghe uses his constitutional discretionary power and dissolve the parliament, after February 2023. Consider for a moment reasons why he simply cannot.
Wickremasinghe ignominiously lost an election to parliament from his district, after 45 years and after perhaps ten elections, all of which he had won handsomely. Not one member of the party he led, the oldest in the country and which unconventionally had made a president in 2015, won election to parliament in 2020. The party, as a whole, collected enough votes from the entire country to entitle it to nominate one person to sit in parliament. Bhikkhu Ratana’s hurriedly put-together party did equally well! Bhikkhu Ratana was as well entitled to be installed as president as Wickremasinghe. He had distinguished himself by advocating the production of crops without chemical fertilisers and pesticides (vasa visa nati kema). After 12 months of prevarication, Wickremasinghe decided to sit in parliament. He pleased himself in the House with some occasional clever witticisms. After more than two years, a vastly popular Prime Minister was forced out of office. Suddenly, this lone pine in the wilderness grew so tall that Wickremasinghe was appointed Prime Minister. Two months later he was President of the Republic, all constitutionally proper. But the framers of the constitution had made fools of the people, in whose name the constitution was made. In the constitution, there is no office of a vice-president who would be elected to the office along with the president and who would assume office as president for the rest of the period of five years, in the event the office of president felt vacant for any reason Nor was there a provision that in the event that a person not expressly elected by the people as president of the republic were to come to hold that office within the constitution, that he/she would hold the office of the president no longer than it was necessary to elect a new president, to wit, four calendar months. The great republic to the north of us has a vice-president and so has the oldest republic in the world, the United States of America. In our country, the lack of that provision paved the way for a politician who failed to win a seat in parliament in 2020 to decide the fate of that same parliament in 2022. How bizarre? Is that ironic or tragic? Do we laugh or do we cry?
There are two forces contributing to an equilibrium where it is in the interests of the president and a large group of members of parliament to avoid dissolving parliament. The first force is exerted by Wickremesinghe who is abundantly aware that he would lose in an election for president. Recall that two years ago, he could not win a seat in parliament. The other force comes from a majority of members of parliament who are sure to lose their seats in an election, any time soon. Among them, there is a large number of MPs who entered parliament for the first time and would lose the right to a lifetime pension which they would not earn if they did not complete five years in parliament. To most of them, this is a valuable asset which they loth to lose. I am advised that according to the Constitution, the president has the discretion to dissolve the parliament after a minimum of two and half years from the date of their election to office. Parliament itself has the power to request the president to dissolve parliament, provided more than two-thirds of all members of parliament adopt a resolution asking the president to do so. The second force discussed earlier prevents such motion. These two forces ensure that no matter the commotion created by those that seek the president to resign and parliament to dissolve itself, there is sufficient inertia to make the status quo stable. They are each perfectly dependent on the other for survival and they dearly crave survival. The president cannot dissolve parliament and survive. Nor can members of parliament survive without Wickremasinghe a president who, on his own, would not dissolve parliament. This hysteresis can last for about another 3 years legally and longer illegally. I would not rule out the latter probability.
Prime Minister Rajapaksa and President Rajapaksa were both thrown off their perches by forces outside parliament.
Science vs religion – II
Of course, there are many shortcomings and limitations of the scientific method. Scientific knowledge alone is certainly not enough to make humans attain their full potential. The human values we live by, and questions of meaning and purpose, morality or ethics. are not amenable to hypotheses, modelling, and mathematical equations. They rely on methods that are interpretive, speculative, and philosophical.
By GOVIND BHATTACHARJEE
(The first part of this article reproduced from our Asia News Network partner in India, The Statesman, appeared on 25 Nov.)
“The known is finite, the unknown infinite”, the British biologist Thomas Huxley wrote in 1887, “Intellectually we stand on an islet in the midst of an illimitable ocean of inexplicability. Our business in every generation is to reclaim a little more land.”
Before the last century, the vast unknown territory of inexplicability was ruled by religion.But the last century has seen a tremendous explosion of scientific knowledge, and ever since, science has been reclaiming more and more territory from religion so that scholars started predicting a diminishing relevance and eventual disappearance of religion from human society.
While it is true that religion’s stranglehold has been remarkably weakened in most countries during the last half-century, except in the diehard Islamic states which stubbornly refuse to reform Islam, the resurgence of religion in our contemporary socio-political life negates the prediction of religion’s demise.
There is too much religion on the streets now that is increasingly intruding unto our lives. It is not the spirituality that Sagan had talked about, it is religion in its crudest original form – bloodthirsty, demanding total and unquestioning allegiance from its followers who would not shy away from spilling the blood of non-believers. While science continues to conquer ever newer frontiers and invents technologies that are revolutionising our society, a full transition to a scientific society is not possible without the complete displacement of religion.
From medicine to biotech, from electronics to telecommunication, from AI to nanoscience, the progress of science during the last 50 years has completely transformed the way we organize society, conduct business, and connect with people for ideation.
The paradox is that while we are exploring the frontiers of science and technology driven by limitless human yearning and thirst for knowledge, we are also reinforcing the prejudices, bigotry, and intolerance of contrary ideas and beliefs in our social and public life with renewed vigour and pride. Of course, there are many shortcomings and limitations of the scientific method.Scientific knowledge alone is certainly not enough to make humans attain their full potential. The German philosopher Edmund Husserl argued against recurrent tendencies of applying the methods of natural science in the research of human affairs, which are essentially outside empirical scientific approaches.
The human values we live by, and questions of meaning and purpose, morality or ethics, etc. are not amenable to hypotheses, modelling, and mathematical equations. They rely on methods that are interpretive, speculative, and philosophical. This is always an epistemological problem in social sciences, and this is where religion is supposed to supplement the techno-scientific worldview of science to understand how Nature works her laws in the universe and in human society.
But Nature also includes her children and us humans, and her well-being depends on their activities. No one knows that better than us, especially at this juncture of time when the world is precariously poised between sustainability and irreversible devastation from uncontrolled human greed.
Religion was supposed to impart and promote morality, ethics, love, and compassion among humans to make them understand their symbiotic relationships with nature, with fellow beings, and with animals. Religion was supposed to teach humans to limit their greed, increase empathy towards others, and strike a harmonious balance with nature to make the world a better place for all to live. What it has done and the moral blindness it has promoted instead is for all to see and judge.
Religion today is relentlessly marching to colonize every aspect of our socio-economic and political life with increasing aggressiveness. Suffering has been trivialised by it, the pain has been glorified by it, killing has been sanctified by it and the tattered social fabric that has resulted is being flaunted with egotistical pleasure and pride.
Though it will be unfair to blame religion alone, it has to take a large share of the blame for this sorry state of affairs. It is propelling us energetically to forget our humanity and respect for those who do not share our faith and driving us towards an Orwellian world where intercultural understanding, the richness of culture and diversity, and the ideal of an inclusive and pluralistic society are strongly denounced in favour of a blind pursuance of faith as dictated by its self-proclaimed guardians and their bigoted followers.
The ideal of peace and harmony are receding at the speed of light as religion strives to regain the territory it has lost to science and is countering science with what can best be described as a pseudoscience that is carving out a niche for itself – and a wide one at that.To quote Huxley again, “The question of all questions for humanity is that of the determination of man’s place in nature and his relation to the Cosmos.”
Religion derived sustenance from the concept that humanity was positioned proudly at the centre of God’s magnificent creation, the Earth, around which revolved everything, and humanity – the crowning achievement of God’s creation in his own image, the pinnacle of his divine handiwork, occupied the centre-stage on this earth.Science would shatter the concept, but not before thousands of Giordano Brunos were burned at the stake for holding a contrary view.
In The Structure of Scientific Revolutions (1962), Thomas Kuhn convincingly explained how paradigm shifts take place in the history of science when one dominant worldview is replaced by another. He showed that scientific progress is like Darwinian evolution – a process of selection of one amongst all the competing theories that have the most predictive power puzzle-solving ability, a concept that was later supported by Bas van Fraassen in The Scientific Image (1980).
But each such major paradigm shift has shaken the edifice of religion from which it could never recover. Thus, when the geocentric Ptolemaic worldview was replaced by the Copernican worldview, man lost his centrality in the scheme of things. Till then, heaven was in the sky, hell was underground and God in heaven ruled all three while religion regulated the entry to heaven or hell.
Copernicus banished the earth from the centre of the Universe, and later Hubble displaced the entire Milky way from the centre of the universe, giving us instead an expanding universe of billions of galaxies in which neither is humanity at the centre of creation nor is the earth at the centre of the universe; in fact, the universe itself is one tiny dot in a multiverse of many universes.
Thus, God’s magnificent creation has been relegated to the position of a second-rate planet attached to a third-rate star, discarding religion’s medieval fancies. Today we are humbled by the immensity of the universe and mesmerized by the eternal silence of infinite space.
But for religion, the determination of man’s place in nature and his relation to the cosmos was not a question, it was an irrefutable truth questioning which meant inviting risk. Copernicus wrote De Revolutionibus Orbium Coelesticum on his deathbed in 1543, beyond the morbid reach of the Inquisition.
Galileo and Bruno were not that fortunate. Science established that neither does life enjoy any special privilege – countless worlds exist in deep space devoid of life, and countless species have become extinct in the course of evolution. We may be one someday, and going by our misdeeds on this planet, that day even may not be too far.
Darwin would finally dislodge humanity from the centre of the biological universe, giving it a lowly ancestor that was too humble compared to an almighty God to be a creator of such intelligence as possessed by man. Thankfully, the inquisition was dead, but prejudiced minds that shun logic were not. They are again back at the centre stage in force, flaunting scriptures, dictating how we should conduct ourselves, threatening to push us into a hell of ignominy and violence if we disobey.
Creationism is still being taught in many US public schools, despite the Supreme Court ruling to the contrary. Half the people in the USA still don’t believe in evolution, their share in India is unknown. But here, vigorous attempts are now on somehow bringing God inside the classroom in any guise, be it a hijab, or anything else.
Worship only makes you a slave. A slave forgets his reason, and his purpose for existence, and ultimately becomes an automaton to serve the master – Religion – and obey its commands without thinking.Religion is not the source of spirituality, peace, morality, virtue, and ethics any longer. Its principles may be eternal, but its methods are gross. It has now become the source of violence, hatred, unconcealed greed, corruption, and a road to power.
Instead of breaking barriers, it is building them afresh, destroying the very roots upon which mankind has built civilizations through the millennia. Don’t expect the State to control religion and the street will always celebrate it with ever-ostentatious pomp and splendour. It is therefore for us citizens to shield our children from the corrupting influences of religion. It has no place in the fabric of the mind of civilized men and women, just as God has no place in the fabric of the space-time that science tries to untangle. We don’t need the ancient wisdom of the spirit to guide us, because religion which was supposed to imbibe it has lost its divinity. It is now for science to redeem religion.
Bid to use private member’s motion to put off LG polls alleged
Use existing resources for agri-food sector in Mahaweli areas
Lashmika, Rusanda guide St. Peter’s to final
‘Dates have the highest sugar content to fight Coronavirus’
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