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Midweek Review

Religion, politics, morality

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By Prof. Charles Sarvan, Germany

 

Epigraph: The
highest expression
of religion
is in the practising
of morality
(Gandhi

 

Writing is sometimes an attempt at righting, but the intention here is only to share some thoughts on the inter-relation between religion, politics and morality in (non-private) life. In an earlier article, I suggested a slogan: “Religious doctrine is divine; religion is human.” More clearly but less neatly, religious doctrine is either divine (Jesus Christ) or from a very special human being: neither the saintly Buddha nor the Prophet Mohammed claimed divine status. Since religion with its hierarchy and rituals, ceremonies and myths is an edifice erected and elaborated over time by humans, is it surprising that it is deployed to serve human ends – secular, political and economic? Is it surprising that religion, supposed to be ‘other-worldly’, is used as a fig-leaf by humans to hide their very ‘this-worldly’ wishes and ambitions? Is it strange that religion as practised often (most certainly not always) contradicts, indeed is in conflict with, religious doctrine? The memoir of Bloke Modisane (banned in apartheid South Africa) is titled Blame Me on History. Borrowing that title, some who follow religion, rather than religious doctrine, implicitly say: “Blame me on God. It’s the wish and will, if not the command, of God. I have no choice but to obey. My obedience proves my piety”: one definition of ‘religiosity’ is, “an intense, excessive, or fervent religiousness”.

 

God’s wish

For centuries, the West claimed their conquest of other peoples was in order to carry out God’s wish that they be civilized. Kipling in his poem, ‘The white man’s burden’, urged the USA to conquer the Philippines – for the sake of the latter! The “natives” were, in Kipling’s words, but half devils and half children. Often, to be civilized meant that one was Christian; to be a Christian was to be civilized. Religion was the cloak under which imperialism hid its real nature and purpose. As for the civilizing mission, I turn to Mark Twain’s Following the Equator: A Journey Around the World (Chapter XX1): “In many countries we have chained the savage and starved him to death; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving-kindness [compared] to it. In many countries we have burned the savage at the stake; and this we do not care for, because custom has inured us to it; yet a quick death is loving-kindness to it. In more than one country we have hunted the savage and his little children and their mother with dogs and guns through the woods and swamps for an afternoon’s sport, and filled the region with happy laughter over their sprawling and stumbling flight, and their wild supplications for mercy; but this method we do not mind, because custom has inured us to it; yet a quick death by poison is loving-kindness to it. In many countries we have taken the savage’s land from him, and made him our slave, and lashed him every day, and broken his pride, and made death his only friend, and overworked him till he dropped in his tracks; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving-kindness to it […] There are many humorous things in the world; among them the white man’s notion that he is less savage than the other savages” (end of quote).

 

Sri Lankan Buddhists

In the days of the British Raj, Richard Congreve, Bishop of Oxford, declared: “God has entrusted India to us to hold it for Him, and we have no right to give it up”: see, Ashis Nandy, The Intimate Enemy: Loss and Recovery of Self under Colonialism, Oxford University Press, 1983. It’s as if the British wished to bestow freedom on India but were prevented by the will of the Almighty. Similarly, Prime Minister Golda Meir asserted that Israel “exists as the fulfilment of a promise made by God Himself”. God made a promise and, after centuries and much suffering, fulfilled it. Such using of heavenly sanction for earthly ends is not uncommon. The popular religious belief among many Sri Lankan Buddhists is that the Buddha miraculously visited the Island thrice, and decreed that it should in its entirety become the land where his doctrine would be preserved in its pristine purity. Therefore, Sri Lankan Buddhists have no choice but to turn this wish into reality: the wishes of the immortal become convenient commands for mortals. Blame us on the Buddha. Unfortunately, in Sri Lanka, Buddhism is not a universal religion, available to all, but associated with one particular group, the Sinhalese. Religious doctrine turned into religion has been racialized. In a personal message to me Graham E. Fuller, author of A World Without Islam, says that despite his Christian upbringing, “it is ultimately Buddhism which has contributed to my personal, most basic world and spiritual views today”. However, he now finds that Buddhists are not “an exception to the bloody link between religion and violence”.

 

Lofty ideals

All religious doctrines teach and uphold lofty ideals such as love, compassion, kindness, generosity. They enjoin inclusion, rather than exclusion and subordination. Far more than the beauties of nature, what makes a country truly beautiful is the degree to which religious doctrine is practised; the nature and state of its political and civic society: see, among others, Israeli Avishai Margalit’s book titled ‘The Decent Society’. Since all religious doctrines teach a moral life, those who follow and practice religious doctrine lead good and decent lives. On the other hand, those who practise ‘religion’ rather than living by religious doctrine, can lead immoral, even cruel and destructive, lives. In all religious doctrines, crimes are also sins but, ironically and unfortunately, in religion itself crimes such as expropriation and expulsion, assault and murder – even rape – can become signs of one’s righteousness. The religiose interpret, distort and pervert religious doctrine to suit their attitudes and actions.

What the Buddha preached was the product of intense thought and analysis, leading to understanding. That which is now practised and expressed as a religion was originally taught as a behavioural code: lucid and rational; moral, ethical and philosophic. In simple and simplistic terms, the Buddha worked back from effect to cause, and then forward to the eradication or amelioration of (negative) effects. Christ, in his Sermon on the Mount and elsewhere, stressed mercy and the making of peace. A Hadith of the Prophet Mohammed is: You will not enter paradise until you believe. And you will not believe until you love one another. In other words, salvation is through love. Of the Five Pillars of Islam, the Third is Zakat, the giving of alms. The compassion and generosity of Islamic doctrine also urges men to marry widows, thus extending to them protection and support in a difficult and dangerous world. To Gandhi, religion and morality are inseparably bound up with each other: “God is Truth and Love. God is Ethics and Morality”. All religious doctrines stress morality but morality and ethics are often absent in religion. In the folk tale ‘Monkey’ by Wu Ch’eng-en (CE 1500-1580), the Buddha deplores: “greed, slaughter, lust and lying have long prevailed. There is no respect for Buddha’s teaching, no striving towards good works” (translated into English by Arthur Walley, Grove Press, New York, 1970, page 283). The Buddha also admonishes that it’s better to save one life than to build a seven-storeyed temple in his honour: pages 194 and 256. But why turn to a folk tale when the Buddha himself said: “Many who wear the saffron robe have evil traits and lack restraint” (The Dhammapada)?

 

Religiosity

One definition of ‘religiosity’ is that it’s “an intense, excessive or fervent religiousness”. This kind of religiousness creates convictions and feelings which can lead to intolerance, even to violence, and so to the contradiction between ‘divine’ religious doctrine and (human-created) religion. The religiose can violate the doctrines of their own religion. For example, yet another Hadith of the Prophet says that he is not a believer who eats his fill while his neighbour remains hungry by his side. Yet extreme Islamic groups are filled not with mercy and compassion but with anger and hatred, leading to injury and death. Their main concern is not with those who suffer but with “infidels” and with Muslims who think and believe differently.

The ostensible and ostentatious glorification of god can be nothing more than a vaunting of one’s own wealth and power. I was once shown a temple in India built by a wealthy family. It was entirely of marble, and stood surrounded by mass, abject, poverty – a poverty so ubiquitous in some countries that one no longer sees, much less reacts to, it. In a poem titled ‘Inside of King’s College Chapel’, William Wordsworth, radical turned arch-conservative, urged we must not reproach the architect with “vain expense” because God rejects those offerings made after careful financial calculation. Here one sees the alliance between religion, and the powerful and the wealthy. Pope John fought against Communism in Eastern Europe but turned away from people’s liberation movements in South and Central America. Earlier in time, there are pictures of nuns and priests giving the Nazi salute at parades. To ask whether Jesus Christ who lived in the first century, CE, was a socialist is to fall into anachronism but his greatest love and concern were for the poor, the disadvantaged, the marginalised. Indeed, he saw material wealth as a hindrance to spiritual salvation. Feed the starving, clothe those in rags, give shelter to the homeless.

 

Dhammapada

The Buddha too in ‘The Dhammapada’ advises us to lighten our boat of material things and desires so that it travels better. From my reading, it would appear that many (I do not say all) extreme Christian groups in the USA have no objection to excessive wealth. The Christian-right supports ‘big business’; is against the termination of pregnancy, gun-control and measures to protect the environment. They object to the state stepping in to help the disadvantaged in spheres such as medical-care, schooling, housing and transport, seeing in such measures the bogey of “socialism”. Christ was a radical, and that is why the Jewish establishment, led by the priests, had him crucified. But those on the religious-right turn him into a conservative and a capitalist. (The Stoic philosopher and emperor, Marcus Aurelius, noted that what was bad for the bee-hive cannot be good for the bees, but selfishness and the greed for immediate gain override such consideration.) In Sri Lanka, the clergy urge the crowning of Buddhism: power and prestige for the religion means power and prestige for its clergy. I cite from my article, ‘Waving the flag’: “In a certain context Karl Marx said: If this is Marxism, then I’m not a Marxist. Similarly, one can imagine Christ saying that of Christianity or the Buddha, ‘the Soul of Utmost Compassion’, sadly saying, if this is Buddhism, then I’m not a Buddhist.”

Since it’s mentioned above, I turn to the environment and quote from Laudato Si’: On Care For Our Common Home by Pope Francis. The earth is among the most abandoned and maltreated of our poor (page 7). To commit crimes against the natural world is a sin against ourselves and God (page 10). We no longer speak the language of fraternity with the world but one of masters, consumers, ruthless exploiters, unable to set limits on our needs (pages 11-12). “Never have we so hurt and mistreated our common home as we have in the last two hundred years” (page 28). My article on it appeared on 6 September 2015 both in ‘Colombo Telegraph’ and in the Sunday Times, and I quote from it:

“Pope Francis is the head of the largest religious denomination, numbering about 1.2 billion people, and this appeal has been translated into several of the world’s languages. His wish and attempt is “to enter into dialogue with all people about our common home” (italics added). The violence in our hearts is “reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life” (p. 7). What the Pope attempts is a conversion, an ecological conversion though, as I will attempt to show later, the Pope implicitly argues that a truly religious life, whatever the religion, is one in harmony with nature and the environment. He defines ecology as the study of the relationship between living organisms and the environment in which they develop (p. 69). With characteristic modesty, he does not claim to dispose of questions here ‘once and for all’ but accepts they will be “reframed and enriched again and again” (p. 14). I see Pope Francis as coming within a noble tradition, one which goes back to the Buddha and to Christ; to Gandhi and the Dalai Lama. (I am not a Catholic.)”

The religiose (again, as distinct from those who follow religious doctrine) tend to think that atheists, having no hope of reward; fearing no damnation or unfortunate rebirth, are immoral.

This, of course, is naïve and incorrect: the highly religious can be very immoral while some atheists have led noble, exemplary lives. (The Buddha believed in nobility but this ‘nobility’ was not by birth and caste but one that was earned through character, conduct and contribution.) Professor Louise Antony has published statements by some leading thinkers who happen to be atheists under the title Philosophers Without Gods, Oxford University Press. One definition of “humanist” is that it’s “an adjective relating to a philosophy asserting human dignity and man’s capacity for fulfilment through reason and scientific method”. It has been noted that countries which are not overtly religious – Scandinavia, Holland, New Zealand, etc. – have a far better humanist record than those which loudly proclaim their religious piety. They are superior in human rights, in care for their citizens, in providing health and social care, public transport, in minority rights and others that enable a decent and good life. In the USA white supremacists crudely and violently proclaim that they are Christians, followers of Gentle Jesus. In Sri Lanka, what incenses and mobilises Buddhist monks is not widespread poverty and misery; not domestic and state violence; alcoholism; the degradation of the environment; crime and corruption but non-Buddhist, non-Sinhalese population-groups.

Epilogue

. If the highest expression of religion is in the practising of morality (Gandhi), the best form of worship of God or the gods is to try to live by religious doctrine, actively caring for our only home, the planet.

Sri Lanka’s national anthem was composed by Ananda Samarakoon who had been a student of Rabindranath Tagore at Santhiniketan, ‘The Abode of Peace’. Born in 1911, Mr Samarakoon committed suicide in 1962. One recalls with deep regret and sorrow (not to mention irony) the following lines from his anthem

In wisdom and strength renewed,

Ill-will, hatred, strife all ended,

In love enfolded…



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Midweek Review

A Special Forces officer’s narrative

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Gajaba Regiment Headquarters, Saliyapura, bids farewell to Maj. Gen. Dhammi Hewage in 2022 (pic courtesy Army)

‘Deperamunaka Satan’ dealt with several issues that hadn’t been addressed by ex-military men who shared their experiences before Maj. Gen. Dhammi Hewage launched his controversial memoirs seven months ago. The chapter on wartime recruitment underscored the importance of sustained process and the readiness on the part of the Army to inspire youth and the unprecedented impact made by entrepreneur Dilith Jayaweera, one of the presidential aspirants now, to help the armed forces to recruit required personnel. Jayaweera, who had been a classmate of Hewage at St Aloysius, Galle, in fact for the first time met the then Defence Secretary Gotabaya Rajapaksa with the intervention of late Bandula Jayasekera, the then Editor of the Daily News. That meeting led to a massive Triad-led advertising campaign that achieved the unthinkable. Hewage’s narrative is a must read for those interested in the Eelam conflict.

By Shamindra Ferdinando

Fighting was raging in the Vanni in 2008. The 57 Division, tasked to regain Kilinochchi, was facing stiff resistance, while Task Force 1 (TF1) battled the LTTE (Liberation Tigers of Tamil Eelam) units at a higher pace, on a wider front, also in the Vanni west, particularly in the formidable Madhu jungle terrain, which prompted some armchair experts in Colombo to predict that the Army would not come out of it in one piece.

One sarcastic scribe from another newspaper even went to the extent of claiming that the Army would be swallowed up by the LTTE in those jungles.

When Rohan Abeywardena, now with The Island, on behalf of The Sunday Times, raised that possibility, with the Task Force 1 that was still based in the Mannar Rice Bowl region, Major Harendra Ranasinghe of the Special Forces, at his makeshift field office, declared they had prepared well for jungle warfare and were ready as never before. Despite so many naysayers in Colombo they truly proved their mettle in next to no time. Ranasinghe later retired as a Major General without any fanfare.

The Army faced severe shortage of officers and men as fighting Divisions slowly but steadily advanced towards enemy strongholds along numerous thrusts as never before.

The LTTE gradually retreated towards Vanni east but posed quite a formidable threat. Both Pooneryn and Elephant Pass-Kilinochchi section of the Kandy-Jaffna A-9 road remained under its control.

Regardless of stepped-up recruitment, the Army lacked sufficient troops to hold areas that were brought back under government control. Growing casualties further increased the pressure on the fighting Divisions.

Then Major Dhammi Hewage, stationed at Volunteer Force headquarters, Battaramulla, having received an order from Army headquarters, reported to Vanni Security Forces headquarters where he was directed to 611 Brigade. Major Hewage was given the unenviable task of protecting the 15 km Main Supply Route (MSR) from Kalmadu junction to Kirisuddan.

In the absence of fighting troops, the bold officer was assigned medically downgraded personnel. There hadn’t been a single combat ready soldier under Major Hewage’s command and of them approximately 80 percent openly dissented and challenged the Army headquarters’ move.

But the then Lt. Gen. Sarath Fonseka’s Army was not inclined to tolerate dissent. Having served the Army for just over 35 years, Hewage retired as a Major General in August 2022 in the wake of President Gotabaya Rajapaksa’s ouster. At the inception of the then Second Lieutenant Hewage’s somewhat controversial military career, he had first served under the then Lieutenant Colonel Gotabaya Rajapaksa, who functioned as the Military Coordinating Officer, Matale district (May 1989-January 1990).

Hewage launched his memoirs ‘Deperamunaka Satan’ (Battles on Two Fronts) in September last year, a couple of months before Gotabaya Rajapaksa published ‘The Conspiracy to Oust Me from Presidency’, the latter however was far more blunt and dealt with the failure on the part of the military and police to protect their constitutionally elected government.

‘Deperamunaka Satan’

is certainly an immensely readable and hugely stimulating memoir of an officer, who had served the elite Special Forces after being moved from the celebrated Gajaba Regiment to the Rapid Deployment Force (RDF). The author quite easily captured the attention of the reader as he described his meeting with then Lieutenant Shavendra Silva at Saliyapura, Anuradhapura, where he was told of an opportunity to join the RDF.

Having passed out as a Second Lieutenant, in late June 1989, Hewage had been in command of a platoon of the first battalion of the Gajaba Regiment (IGR) deployed on a hill top near Ovilikanda.

On a specific directive of Lt. Col. Rajapaksa, the then Commanding Officer of 1GR, Hewage’s platoon comprising 25 personnel had been deployed there to provide protection to workers of a private firm hired to build four new power pylons to replace those destroyed by the then proscribed Janatha Vimukthi Peremuna (JVP).

It would be pertinent to mention that President Ranasinghe Premadasa, having entered into a clandestine deal with the LTTE, provided arms, ammunition and funds to the group. The LTTE caused quite significant losses on the Indian Peace Keeping Force no sooner they were deployed here under the controversial Indo-Lanka Accord that was forced on us by New Delhi, during the July 1987 and March 1990 period. The Premadasa-Prabhakaran ‘honeymoon,’ however, only lasted for about 14 months, when the LTTE turned its guns against the Premadasa government that nurtured it unwisely hoping that the Tigers would change with proper incentives. The LTTE resumed the war in June 1990, after India withdrew its Army in March 1990 at the request of President Premadasa.

If not for my colleague Harischandra Gunaratne’s offer of ‘Deperamunaka Satan’, the writer could have missed it though Captain Wasantha Jayaweera, also of the Special Forces, alerted me to the launch of the retired Maj. General’s work late last year. Incidentally, Jayaweera, had been quoted in the heart-breaking chapter that dealt with the catastrophic heli-borne landing, death of Special Forces pioneer Colonel Aslam Fazly Laphir and the humiliating fall of the isolated Mullaithivu Army Camp in July 1996 during Chandrika Bandaranaike Kumaratunga’s tenure as the President. Mullaithivu had been the home to the Army’s 25 Brigade. That loss sent shock waves through the defence establishment but, four years later, the LTTE delivered a massive blow to the Army when a Division plus troops couldn’t thwart the LTTE offensive directed at Elephant Pass.

An unprecedented ‘hit’

One of the most intriguing episodes dealt with Maj. Hewage led an attack on an LTTE group positioned in the jungles off Pompemadu without knowing their identity.

In the absence of a suitable contingent of troops for immediate deployment, Hewage had led a group of disabled men through the jungles to take on the LTTE after another patrol consisting of medically downgraded men spotted the enemy but refrained from engaging them.

Why did Hewage risk his life and the precious lives of medically condemned (categorized) men under his command? What did he really expect to achieve in such circumstances? Or was he trying to prove a point to some of his seniors or just acted recklessly on the spur-of-the-moment?

At one point they stopped firing fearing the group under fire by them were either Special Forces or Commandos. But, a shouted question and response in Tamil prompted them to fire everything they had until the group was eliminated.

The ragtag group of soldiers, led by Hewage, after the successful firefight, found four Tiger bodies along with a whole lot of equipment, including a satellite phone and two Global Positioning Systems, that led the Division Commander, then Brigadier Piyal Wickremaratne, to declare that the vanquished enemy unit were members of the LTTE Long Range Patrol.

Hewage’s response to Brig. Wickremaratne’s heartless query as to why bodies of LTTE LRP hadn’t been brought to his base and the circumstances Division Commander’s directive to recover them was not carried out, captured the imagination of the readers.

Interception of enemy communications, within 24 hours after the ‘hit’ off Pompemadu, revealed that the ‘neutralized’ LRP had been tasked with moving some Black Tiger suicide cadres, suicide jackets and other equipment from Puthukudirippu to Anuradhapura, having crossed the Kandy-Jaffna road. The Army ascertained that the LRP had been on its way back to Puthukudirippu after having safely moved a Black Tiger group to Anuradhapura.

There couldn’t have been a similar ‘hit’ during the entire war. Unfortunately, for want of follow up action to highlight the success of his men under trying circumstances, on the part of Hewage, the disabled men were denied an opportunity to receive at least the distinguished RWP (Ranawickrema Padakkama) award.

Hewage’s perspective is important. His narrative is not ordinary or simply a case of blowing his own trumpet, but a genuine bid to present an untold story that may not be to the liking of some of his seniors or of those on the same level.

But, Hewage’s is an inspiring story, especially at a time the military earned severe criticism of some due to shortcomings of a few in higher places. The social media onslaught on selected officers, both serving and retired, has worsened the situation. The devastating allegations by former President Gotabaya Rajapaksa, himself an ex-frontline combat veteran, that the Army failed in its responsibility to protect the elected President made an already bad situation far worse and intolerable.

From Maduru Oya to Kalawanchikudi

Having undergone, perhaps, the toughest training available at that time for elite fighting men at Maduru Oya where Counter Revolutionary Warfare Wing (CRW Wing) is situated, Hewage had been one of the 16 officers to pass out without a parade. All 16 officers who had been there, at the beginning of the training, were fortunate to pass out after the grueling course, though of 483 other rankers, who underwent training at the same time, only 181 were able to complete it.

Of Hewage’s Gajaba contingent (1 officer/30 other rankers) that had been sent for the training, only he and three others, including Lance Corporal Chandrapala, lasted the training period that comprised basic and advance training.

There had been peace in the Northern and Eastern Provinces at that time as President Premadasa played pandu with the LTTE. The group that included Hewage passed out from Maduru Oya during peace time and perhaps seemed to have been unaware of the resumption of the Eelam War with far bolder Tigers ranged against them after having given a bloody nose to the IPKF. However, the then Major Jayavi Fernando, who had been a senior instructor at Maduru Oya, warned those undergoing training there the war was coming. One of the key Special Forces pioneers, Fernando issued the warning at the commencement of the training and at the end of it when he declared let us go to hell. That warning was followed up by a serving of tea.

Having joined The Island in early June 1987 as a trainee reporter, this correspondent had an opportunity to cover the conflict in the North and East as well as the second southern savage uprising, perpetrated by the JVP, and an equally or more violent campaign by the forces to put it down. The time Hewage passed out from Maduru Oya had been dicey as President Premadasa, obviously duped by the LTTE, bent backwards to appease them.

On the orders of the President, the then Army Commander Lt. Gen. Hamilton Wanasinghe (1988-1991) cooperated with the LTTE. The President went to the extent of releasing money to the LTTE, even after the Eelam War II erupted with the disgraceful betrayal of the police and the Army. Fortunately, the Army disregarded the President’s directive. President Premadasa released as much as Rs 125 mn during the 1989/1990 period through the then Treasury Secretary R. Paskaralingham as he remained supremely confident the LTTE could be won over through such strategies. The LTTE proved the President wrong and the consequences, as all of us know, were devastating.

Author Hewage made reference to the formation of the Tamil National Army (TNA) by the Indian government. Although Hewage didn’t touch the issue in detail, that reference should be appreciated as the formation of the TNA should be considered taking into consideration the overall Indian strategy at that time as New Delhi sought to somehow sustain Vartharaja Perumal’s EPRLF-led administration.

Two incidents that would attract the readers were an injury suffered by Hewage while undergoing training at Maduru Oya, where he faced the threat of expulsion, and the death of Second Lieutenant Priyantha Gunawardena, on Nov 17th, 1989, at Kalmunai, during clashes between government forces and the IPKF. The death of Gunawardena caused an immense impact on Hewage, and the colleagues of the dead junior officer, of the 28th Intake, wanted two days leave to attend the funeral. When they sought approval from Maj. Jayavi Fernando, the officer’s no nonsense response must have been received as a warning.

Hewage quoted Fernando, known for his efficient, direct and quite blunt approach whatever the circumstances were, as having told them that the Kalmunai incident was only the beginning. The real war hadn’t even started yet. Gunawardena was the first batch-mate of yours to die. Many more people would die. It would be far more important to complete the course and be ready for the Eelam War II. Once you complete the training you may visit the home of the late colleague. Maj. Jayavi Fernando retired on Oct 31, 1998 during the disastrous Operation ‘Jayasikuru’ (Victory Assured) that was meant to restore Overland MSR from Vavuniya to Elephant Pass. Fernando’s shock retirement caused a severe loss of morale to the Army at a time it was under tremendous pressure not only in the Vanni but in all other theatres as well.

Hewage dealt with the killing of Second Lieutenant Deshapariya also of the Special Forces and his buddy (an assistant assigned to an officer from the time he passes out from the Military Academy) at Galagama where their bodies were set ablaze by the JVP, their deployment at the Engineers’ detachment at Tissamaharama and the sudden appearance of Maj. Laphir of the same detachment on June 13, 1990.

Within 24 hours, they were on their way to Weerwawila where officers, including Maj Laphir, joined the flight to Uhana whereas administrative troops accompanied supplies and other equipment were dispatched overland.

Hewage lovingly recalled how ordinary people waved lion flags to show their support to security forces as they travelled overland from Uhana airport to Ampara against the backdrop of punitive measures taken by the Army against JVP terrorists.

By the time the Army started building up strength the LTTE had massacred several hundred police personnel who had surrendered to them on another foolish directive issued by President Premadasa. Having named the senior officers who had arrived in Ampara to neutralize the LTTE threat, Hewage described the pressure on then Ampara Coordinating Officer then Brig.Rohan de S. Daluwatte was under as he struggled to cope up with the developing scenario.

Hewage gave an extremely good description of the fighting and incidents which involved his unit at a time the Army lacked actual combat experience as there hadn’t been any operations since India compelled Sri Lanka to halt ‘Operation Liberation’ in June 1987 that was meant to clear the Vadamatchchy region in the Jaffna peninsula, which included Velvettiturai, the home town of LTTE Leader Velupillai Prabhakaran.

The Army was suddenly forced to resume both defensive and offensive operations in the aftermath of the massacre of the surrendered police personnel in the East. By the end of 1990, the Army lost control of the Kandy-Jaffna A9 road and remained under LTTE control till Dec 2008/January 2009 when Brigadier Shavendra Silva’s celebrated Task Force 1, subsequently named 58 Division, cleared the Elephant Pass-Kilinochchi south stretch and met Maj. Gen. Jagath Dias’s 57 Division at Kilinochchi.

Hewage called the infamous instructions issued from Colombo during Ranasinghe Premadasa’s tenure as the President to all military installations to surrender to the LTTE pending negotiations. In spite of some police stations accepting the directive, other bases refused point blank. Hewage mentioned with pride how the Commanding Officer at Kalawanchikudy detachment Captain Sarath Ambawa defied those instructions and asked personnel at the neighbouring police station not to surrender but to seek protection at his base. A section of the police surrendered to the LTTE against the Captain’s wishes and were executed but 11 policemen ran across open space to reach the Kalawanchikudy Army detachment. One of them, Constable Ukku Banda succumbed to injuries he suffered as a result of LTTE fire.

Negotiations between Maj. Laphir and a local LTTE leader on the partially damaged Kokkadhicholai bridge in a bid to cross it while the then Foreign Minister A.C.S. Hameed was in Jaffna to work out a last minute ceasefire and the first Sia Marchetti attack (witnessed by Hewage) a little distance away from the bridge and later crossing the river under threat of enemy fire make interesting reading.

Trouble within

Hewage shared his first-hand experience in the 1990 Mullaithivu battle, followed by rescuing of troops trapped in Jaffna Fort also in the same year, various smaller operations in the Eastern theatre and an incident in mid-1994 at Maduru Oya where at the conclusion of risky bunker busting drill he caused an injury to private Rajapaksa, unintentionally resulting in severe repercussions.

Hewage discussed how his seniors exploited that incident to harass him though five years later Corporal Rajapakse served as his buddy during his stint in Jaffna as the Commanding Officer of Combat Rider Team.

Regardless of consequences, Hewage had been courageous and reckless to take decisions on his own on the battlefield and his description of wife of a senior officer based at Maduru Oya over her requirement to secure the services of a civilian cook with the Army is hilarious but later the difficulties the author experienced at his new appointment at the Special Forces Regimental Centre, Seeduwa, and the death of Special Forces man in the hands of Military Police investigating the disappearance of two Browning pistols and two Beretta semi-automatic pistols at their Naula camp explained the turmoil within.

Hewage had been harsh on some of his seniors, including Maj. Gen. Gamini Hettiarachchi, widely considered the Father of Special Forces and Field Marshal Sarath Fonseka whom he accused of depriving him of an opportunity to command 10 GR at that time headquartered at Akkarayankulam.

Hewage quoted the then Army Chief Lt. Gen. Sarath Fonseka as having told the then Gajaba Regimental Commander Maj. Gen. Jagath Dias he (Hewage) created a problem at Volunteer Force headquarters.

Don’t even make him Grade 1. Declaring that he realized he wouldn’t receive a command appointment as long as the war-winning Army Chief remained in office, Hewage said that he finally took over 9 GR on Sept 09, 2011 when Fonseka was under the custody of the Navy.

Hewage hadn’t minced his words as he boldly presented a controversial narrative, regardless of consequences.

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Midweek Review

Artificial Intelligence: Are we getting into it with our eyes open?

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by Prof. Janendra De Costa

Senior Professor and Chair of Crop Science, Faculty of Agriculture, University of Peradeniya

Artificial intelligence (AI) seems to be the ‘in-thing’ these days, especially for the President of Sri Lanka, who keeps mentioning it in his speeches as a key ingredient for Sri Lanka to achieve prosperity, both economic and otherwise. Taking the President’s cue, the Minister of Education and Higher Education recently went on record saying that AI will be taught in schools from the lower secondary grades upwards in the near future. The potential of AI for improving the efficiency and effectiveness of activities in a wide range of areas that contribute to overall national development, prosperity and well-being is undisputed. However, to treat AI as a ‘silver bullet’ which would cure Sri Lanka from all the complex issues that it is mired in and propel its economy towards development and prosperity is a fallacy that we would do well to avoid. I do not have any claim to be an expert in AI and I welcome its introduction to our curricula, at secondary and tertiary levels, just as I would welcome any other modern advance in Science and Technology (S & T). Nevertheless, the purpose of this article is to focus the readers’ attention on concerns raised by experts on the potential limitations and pitfalls of adoption of AI without being fully aware of its inherent limitations and potential threats. This would be especially relevant for Sri Lanka, which has a history of adopting (and failing) new technologies rather ‘blindly’ and without developing a strong foundation to sustain them. In writing this cautionary note, I have drawn heavily from a recent editorial of the prestigious science journal Nature and some recently published papers, views and opinions in highly recognized S & T research journals, which indicate that this is a global issue, likely to influence both the developed and the developing world.

What is artificial intelligence?

In its simplest sense, artificial intelligence employs a computer, or a robot fed with a series of instructions, to carry out tasks that are normally performed by humans. These tasks can range from simple ones such as writing a letter to complex functions such as designing proteins, pharmaceutical drugs or whole experiments and running laboratories. The capability of AI tools and methodologies to process a quantity of information, which is substantially larger than what an individual human brain (or mind) is capable of processing and finding the best solution in a given situation (called ‘optimization’ in AI terminology) is claimed as a major advantage of AI. The AI tools run on algorithms (series of specific instructions) which are designed to make decisions and carry out functions as done by humans, but with substantially greater effectiveness and efficiency because of their capacity to overcome limitations of an individual human brain (e.g. analyzing the outcomes from a wider range of possible scenarios). To enable them to do this, the AI tools and their algorithms are ‘trained’ on a sufficiently large set of data (often called ‘big data’), supposedly representing all possible scenarios. For example, by being trained on the past data on auction sales of tea in global markets, AI could be used to predict the future market trends for Ceylon Tea. This is an example of what is called ‘Predictive AI’. While a competent economist or a statistician could do the same task using a reasonably large data set, the argument for using an AI instrument would be that it is able to process a much larger and a more varied and complex data set and come up with more precise predictions for a wider range of future scenarios. Recently, a final year undergraduate of my faculty, under the supervision of one of my colleagues, developed an AI tool to grade big onions into categories with greater precision and efficiency than is currently done by traders. In developing the AI tool, it was trained on a wide range of images of onions linked to their physical characteristics such as size, shape and surface properties. Perhaps the best illustration of the power of AI is the computer trained on a multitude of chess moves beating the World Champion in chess.

Potential for AI applications in Sri Lanka

As identified by the President, there is potential for application of AI to improve the efficiency of many activities in a range of sectors in Sri Lanka. Decision-making has been a particularly weak link in the administrative structure of Sri Lanka at all levels, from the President, Cabinet and Ministerial down to the lowest levels of governance in almost all institutions across all sectors. Key decisions on policy and action are often taken without proper consideration and analysis of relevant facts and figures, with personal bias coming into decision-making most of the time. Even when the so-called experts are employed as advisors, their capacity to analyse all relevant information and provide unbiased advice and guidance in decision-making has been questionable at best, and woefully inadequate at worst. The decision to convert Sri Lankan agriculture to 100% organic overnight is a clear recent case in point, which illustrates the inherent weaknesses in the decision-making process at the highest level of governance in Sri Lanka. Apart from its capacity to process a large amount of varied information, a perceived advantage of AI is its impartiality and hence the avoidance of personal bias, which is inherent in human decision-making. In a future ideal Sri Lanka where AI tools in all important sectors abound, perhaps the people in key governance positions (if they ever become sufficiently mature and S & T savvy) could rely on AI to provide sound, evidence-based, unbiased advice during decision-making on key policies and actions.

Similarly, one can ask whether AI can provide solutions to some of the critical issues and improve efficiency in key areas related to economic development. Collection of taxes and government revenue, identification of effective measures of poverty alleviation, land use planning, agriculture and natural resource management, medical supplies and health care, policy and planning on education reforms and management of educational resources, innovations in developing globally competitive products, goods and services and research in all key sectors related to national development are just a collection of areas (by no means exhaustive) which appear to be having limited efficiency when handled by humans so that appropriate AI tools and technologies could make a significant positive impact on the national economy. Furthermore, ideally, the AI tools should be able to make more accurate predictions than those that are currently available about short-term weather, long-term future climate and the occurrence of extreme climatic events such as floods, landslides, droughts and heatwaves. National issues of equal significance such as prediction of outbreaks of climate-related diseases such as dengue could benefit from the greater predictive power offered by the AI tools.

Potential pitfalls and inherent limitations of AI

International research literature abounds with recent advances in the development and application of AI in a wide range of disciplines and activities, almost all demonstrating greater competence and efficiency than the existing technologies and practices. However, there are also a lesser number of papers which focus on the inherent limitations of AI and potential risks of its increased adoption. A few of the key issues are outlined below.

Fundamentally, an AI tool is dependent on the algorithm and the set of source data on which the algorithm is ‘trained’. Absence of adequate amounts source data which is sufficiently comprehensive is likely to be a major drawback when developing AI tools to improve the efficiency of any given sector in Sri Lanka. Here, the natural tendency and the pathway of least resistance, especially for Sri Lankan officials and experts, would be to use AI tools developed in and trained on source data from other countries. While it could be argued that such AI tools are ‘trained’ on source data which are sufficiently extensive, there will always be the question whether the source data adequately captured the whole gamut of conditions, that may be specific, and in some cases unique, to Sri Lanka. Consequently, an AI tool trained on inadequate or poorly representative source data, when used without adequate knowledge and understanding of the underlying mechanisms and processes on which the AI tool is developed, could provide solutions that may not be the best (or optimum) despite conveying the illusory promise of being the best. As a solution to the inadequacy of source data on which to train AI tools, AI, itself, can expand its source database by identifying underlying patterns and the distribution of the existing data and subsequently generate new data. This is part of ‘Generative AI’, which has developed to such an extent that AI can generate ‘respondents’ for (socioeconomic) surveys who would respond to questionnaires in the same way that human respondents would respond. Nevertheless, the fundamental limitation of inadequate source data is likely to remain in many key sectors in Sri Lanka because successive Sri Lankan governments have never invested enough on gathering sufficient and comprehensive information and quantitative data on which to base its policy formulation and decision-making.

A key advantage of the use of AI in decision-making is its perceived absence of personal bias. However, it has been observed that this perceived absence of bias is not always true when AI is applied. When developing the AI algorithms and training them on source data, the developer makes a number of decisions and choices, which inevitably introduces personal bias into the AI tool. When such AI tools are used by end-users who are not familiar with the process through which the model was developed (which is highly likely to be the case in Sri Lanka), the bias inherent in the model leads to outcomes and decisions which favour some views, groups and outcomes while marginalising the alternative, sometimes more valid and inclusive, views and outcomes.

The greater computational power of an AI model trained on ‘big-data’ and providing an output which is more comprehensive than a human-generated output could create an illusion that that AI provides a solution with a superior understanding of the whole scope of the problem. However, the decisions and choices made during the process of algorithm development imposes a limit to the scope of understanding of the AI tool and the solutions provided by it.

Generative AI tools using Large Language Models (LLMs) such as GPTs have already become a common tool among Sri Lankan university students who use it for writing tasks ranging from an email to a report that is submitted for evaluation. This has created a dilemma in the academia on how to evaluate the true competence and the learning outcomes of a student. The capacity of students to synthesise by integrating information from different sources, a key competence that we as academics try to inculcate in our students, is taken away when he/she takes the easy route of using a generative AI tool such as ChatGPT. In an on-going curriculum revision in my faculty, there are colleagues who argue that subject content that can be learnt via generative chatbots such as ChatGPT need not be included in the curriculum. This is a clear example of the illusion of complete understanding that is created by AI tools, which engenders complete trust and reliance on them. The LLMs are trained on increasingly large sets of words and expressions and are increasing their capacity to capture human capabilities. However, even though the creators of AI tools may argue to the contrary, it is doubtful whether generative AI tools, however advanced, could replicate the creativity of the human mind. On the other hand, students hooked on to generative AI tools could create a future generation and a nation with diminished creativity, which would be counterproductive to the very objective of introducing AI to bring about national development and prosperity. There is evidence that students in Sri Lankan universities, both state and non-state, are already hooked on these generative AI tools for producing their take-home assignments and reports. It can be argued that such AI tools ‘levels the playing field’ for those students who are dis-advantaged when they enter a higher education institution due to lower competence in the English language. However, an equally valid counter argument would be that the availability of AI tools is likely to hinder the development of the skill of English usage.

On the global stage, risks posed by some of the latest developments in AI have been recognized and articulated. For example, the potential threats to biosecurity posed by AI-designed proteins and drugs by causing more potent diseases have been recognized. There is the possibility of algorithms that are developed initially for a legitimate purpose being adapted (‘repurposed’) for an alternative not-so-legitimate purpose. The newly developed text-to-video AI tool can create fake videos, which can be used for many harmful purposes. For example, such fake videos of key public figures could shift public opinion in crucial events such as elections. A recent research study has shown that chatbots based on Large Language Models (LLMs) show clear inherent racial bias because of the way the algorithm has been trained to recognize words, phrases and dialects used by specific ethnic or demographic groups and link them to a range of characteristics of those groups, as perceived by the developers of the AI tool.

An important social issue that is inherent when AI gains recognition and trust as a superior partner in generating solutions is the creation of a favoured group of professionals and scientists, especially when it comes to allocation of limiting state resources such as funding for Research and Development (R & D). Creation of such favoured ‘monocultures’ of professionals was evident in Sri Lanka during periods when specific disciplines were earmarked by those who were in power and had the authority to decide on who gets the resources on a priority basis. Clear cases in point were the scientists engaged in nanotechnology, and to a lesser extent biotechnology in the 2000s and the so-called experts in organic agriculture in the recent past. Creation of such favoured monocultures have adverse long-term consequences on national development as it leads, inevitably, to marginalisation and detriment of R & D in other disciplines and demotivation of their practitioners. Looking at what happened in the past, there is a clear and present danger of this history repeating itself in the next few years when AI is viewed as the ticket to economic development and prosperity. The multi-faceted and holistic nature of the development of any nation, irrespective of its present economic status, requires a reasonably adequate allocation of its limited resources across all disciplines of S & T even when a greater proportion of the resources are allocated to a few favoured disciplines which are perceived as having a greater potential to contribute to national development. (To be continued)

Additional Reading

1. Why scientists trust AI too much – and what to do about it. (Editorial). Nature, 627: 243. 14 March 2024. https://doi.org/10.1038/s41586-023-06221-2.

2. Alvarado, R. (2023). What kind of trust does AI deserve, if any?. AI and Ethics, 3(4): 1169-1183. https://doi.org/10.1007/s43681-022-00224-x.

3. Carroll, J. M. (2022). Why should humans trust AI?. Interactions, 29(4), 73-77. https://doi.org/10.1145/3538392.

4. Krenn, M. et al. (2022). On scientific understanding with artificial intelligence. Nature Reviews Physics, 4(12): 761-769. https://doi.org/10.1038/s42254-022-00518-3.

5. Messeri, L. & Crockett, M.J. (2024). Artificial intelligence and illusions of understanding in scientific research. Nature, 627: 49-58. https://doi.org/10.1038/s41586-024-07146-0.

6. von Eschenbach, W.J. (2021). Transparency and the Black Box problem: Why we do not trust AI. Philosophy & Technology, 34: 1607–1622. https://doi.org/10.1007/s13347-021-00477-0.

7. Wang, H. et al. (2023). Scientific discovery in the age of artificial intelligence. Nature, 620: 47-60. https://doi.org/10.1038/s41586-023-06221-2.

The writer is a Fellow of the National Academy of Sciences of Sri Lanka and has been an academic and a research scientist in Agriculture and Natural Sciences for over three decades while being based in Sri Lanka.

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Midweek Review

Violence Disarmed

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By Lynn Ockersz

The Sage in pristine white,

Sat in sedate Samadhi style,

Anchored in Inner Quietude,

As the vile mob around him,

Spewed words most foul,

Seeking a quick collapse,

Of his ethnic peace project,

But he in quiet meditation,

Disarmed his raucous critics,

With a compassionate smile,

Thus making A. T. Ariyaratne,

A true Disciple of the Noble One,

And a Doctor who treated best,

The ills of the Islander’s heart.

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