(Prof. Sasanka Perera’s recent speech as guest speaker to the National Academy of Sciences)
In present times, there is an intriguing, but at times seemingly dangerous entanglement between science, belief and state policy or government action. This kind of phenomena range from the government’s sudden ban of Glyphosate in 2015; the state sponsorship of a conference on the air power of the mythical king Ravana to the layers of stories surrounding the advent of what is now popularly known as the Dammika Peniya. These are merely three well-known phenomena from a whole series of such phenomena in the country with varying impacts on social life, politics and commerce. As a collective of occurrences with their own structure of associated events, these phenomena have not been reckoned with seriously. We have not carefully reflected upon them and asked ourselves why they are more evident now, and what their broader consequences and reasons for manifestation might be. As a result, we do not have credible sociological explanations for these phenomena that goes beyond popular rhetoric. These phenomena are seemingly dangerous too, because many of them defy what we might think of as commonsense and leads in the direction of collective chaos and counter-productive action on the part of the state. And in this journey, ‘science’ is one of the most obvious casualties.
To me, all this points to a contradictory entanglement involving science, belief, and state policy when ideally such contradictory entanglements should not take place. By ‘science’ I do not merely mean the vast systems of knowledge that originated in the west, which now have global hegemony including in our country. Instead, science is any system of knowledge “concerned with the physical world” and phenomena emanating from this world along with formal “observations and systematic experimentation.”i In other words, a “science involves a pursuit of knowledge” that covers “general truths” as well as “the operations of fundamental laws.”ii In this sense, Ayurveda, Unnani, present day engineering, allopathic medicine or any other system of formal knowledge are mostly matters of science though the bases for their fundamentals would vary considerably from the more dominant post-enlightenment sciences to much older systems of knowledge.
Similarly, by ‘belief’, I mean not only matters of faith rooted in religion and tradition but also contemporary beliefs that are created by the repetitive circulation of ideas across media whether they are based on fact and science or not. Often, these ideas address contemporary issues and politics though they might be camouflaged in a rhetoric of the past, resort to specific conventions, and identity politics. And these associations are quite important today given the propensity for fake news and the enhanced ability of people to accept these ideas easily without being formally countered.
In the same sense, ‘state policy’ and actions linked to such policies are expected to be based on formal legal principles and empirical facts, and ideally should have nothing to do with matters of faith or untested assumptions and should benefit the polity.
Generally, I consider science, belief, and state policy to be independent discourses with their own epistemological routes and purposes though there will be close and necessary interactions among these such as between science and state policy. At other times, as we are seeing now, this association can be between belief and state policy where science might be eclipsed.
My intention today is to simply place in context three recent phenomena of this kind that are structurally very similar but contextually very different, which I think would explain to some extent how this amalgamation of discourses function, and the ways in which their politics manifest. As far as I am concerned, what I have to say today are simply preliminary thoughts about which I would like to think further and theorize.
Phenomenon 1: Glyphosate Ban
The use of the weedicide glyphosate was banned by presidential order in 2015. In a paper published in the same year, Jayasumana, Gunatilake and Siribaddana note that people in areas where kidney disease has become endemic have been exposed to multiple heavy metals and glyphosate.iii Their conclusion as far as I could see as a non-expert, was very vague, which amounted to the following observation: “Although we could not localize a single nephrotoxin as the culprit” “multiple heavy metals and glyphosates may play a role in the pathogenesis.”iv This is one of several public articulations related to this matter that has some semblance of what I may call scientific noise, but clearly inconclusive.
The ban was quite sudden and was implemented following on the heels of intense lobbying by Member of Parliament and Presidential Advisor, Reverend Athuraliye Rathana. He argued along with his supporters that this chemical caused chronic kidney disease of unknown etiology (CKDu) in the North Central and Uva Provinces. But what is clear is no reliable and specific scientific evidence was offered by him or the President’s Office as the basis for the ban. In this overall process, it does not seem that the Registrar of Pesticides; Fertilizer Secretariat; Medical Research Institute and Tea Research Institute, all of whom could have presented valuable and more formal input into the decision were consulted. It almost seems that the ban found its genesis in the popular belief that chemicals are bad.
The fact that there is considerable prevalence of kidney disease in parts of the country is a fact, which needs to be more rigorously studied to work out its causes. Personally, I am not a supporter of excessive use of chemicals for anything including agriculture, and to the extent possible, I have made changes in my personal lifestyle to address this anxiety. But that kind of personal, emotional or popular anxieties cannot be the foundation for state level decision-making, particularly if the government and the people both subscribe to the idea of commercial agriculture and the eradication of hunger.
The consequences of the ban have been substantial in monetary terms. It caused production costs to increase substantially and the industry, particularly the tea sector, incurred losses up to 10-20 billion rupees annually while the ban lasted. Though the ban was eventually partially lifted, even at that time, no credible and conclusive data supporting the ban existed. So, it appears, that the ban was solely based on a popular and largely correct general belief of the negative impacts of chemicals, tempered by political rhetoric emanating from matters of faith and popular beliefs. I am sure we can all agree, while we can entertain popular beliefs or even conspiracy theories among people, if they are injected into broader politics and formation of state policy, that would have serious consequences as this event has shown. Part of the problem here is not only the undue credence given to freely circulating popular notions without situating them in the context of formal and reliable knowledge, information and science, but the ability of popular political leaders to convert untested ideas into practices of state policy and action without facing consequences.
Phenomenon 2: The State’s Embrace of Ravana
People of my generation will know that Ravana and his flying machine were merely elements in an interesting story in our youth while in some parts of the country specific local stories linked to this myth circulated. Unlike India and elsewhere in South Asia and in the east right up to Bali, there is no evidence of Ramayana performances which may have included a dramatization of the Ravana narrative in Sinhala cultural lore. But this situation has dramatically changed in recent times where Ravana’s popularity has rapidly increased among a cross section of the people, while his name and alleged historicity have also been openly embraced by the state.
By 2019, the story of Ravana had been directly appropriated by the Sri Lankan state and engrossed in a highly superficial but allegedly scientific discourse on aviation. In July 2019, Civil Aviation Authority of Sri Lankan organized a “conference of civil aviation experts, historians, archaeologists, scientists and geologists” in Katunayake.v The Authority’s Vice Chairman at the time, Shashi Danatunge told Indian media, “King Ravana was a genius. He was the first person to fly. He was an aviator. This is not mythology; it’s a fact. There needs to be a detailed research on this. In the next five years, we will prove this.”vi He further noted, “they had irrefutable facts to prove that Ravana was the pioneer and the first to fly using an aircraft.”vii The conference’s main conclusion was “that Ravana first flew from Sri Lanka to today’s India 5,000 years ago and came back.”viii Many conference participants in their own peculiar wisdom, dismissed the powerful stories narrating Ravana’s kidnapping of Lord Rama’s wife Sita, as a mere “Indian version.”ix For them, this was not possible because Ravana was a noble king.”x
Intriguingly, one part of the myth cluster became a fact while another became fiction based simply on nothing more concrete than emotional and nationalist appeal. The ideas expressed in public on this matter were not private articulations of individuals. Particularly the Vice Chairman of Civil Aviation was speaking as a representative of a state agency. Also, the general conclusions of the conference and the acceptance of the Ravana story as historical fact could simply not be entrained by formal historiography and archaeology.
By 2020, the same agency took its sense of scientificity of these claims even further by launching a research project looking for evidence of Ravana’s flying and his “aviation routes.”xi The theme of the project was, “King Ravana and the ancient domination of aerial routes now lost.”xii Towards this, the Civil Aviation Authority placed advertisements in national newspapers asking people to send in evidence they may have. The purported scientific objective and the reason for the Civil Aviation Authority’ central involvement in this state-sponsored effort was explained as follows: 1) Because the Civil Aviation Authority was “the main aviation regulatory authority in Sri Lanka,” it was the most logical entity to host such and effort, and 2) Because “there are multiple stories over the years about Ravana flying aircrafts and covering these routes” there was a necessity “to study this matter.”xiii
Though there are seemingly rational and seemingly scientific ‘noises’ in this episode, the entire exercise is enveloped in taking myth as fact, and that too, with the direct participation of the state.
Phenomenon 3: The Advent of the Dammika Peniya
Now we come to the advent of the Dammika Peniya which is formally known as ‘ශ්රී වීර භද්රධම්ම කොරෝනා නිවාරණ ප්රතිශක්ති ජීව පානය’ (Shri Vira Bhdradhamma Corona Nivaranana Prathishakthi Jiva Panaya). According to its inventor, Mr Dammika Bandara, the formula for the syrup was given to him by Goddess Kali in a dream. This is a crucial point in which the genesis of this syrup differs from the more formal discourses of knowledge in Ayurveda and Sinhala medicine, within which this claim is located.
It was a claim protected by rhetoric of local medical superiority, power of ancient knowledge and very loud articulations of cultural and political nationalism. But certain things need to be understood clearly. Even within the structure of faith and belief in Sinhala culture, goddess Kali, the alleged ultimate progenitor of the syrup is not known for healing. She is seen more as a powerful deity but with considerable destructive potential. More typically associated with healing is goddess Pattini. So, the claim seems to be out of place even in the context of conventional Sinhala myth and belief. Second, though Ayurveda and Sinhala medicine have associations with faith and ritual, the bulk of their formal discourses on medicine are based on experimentation, repetitive practice and fine-tuning and formally scripted knowledge or that which is handed over word of mouth across generations. My maternal grandfather wrote two books in the early 1970s after he had retired from his Ayurvedic practice and teaching. The first was called Rasayana saha Vajikarana (රසායන සහ වාජිකරණ) in which he presented a specific body of knowledge already known to his field, but with fine-tuning offered by his own practice and studies. The second, called Avinishchitha Aushada (අවිනිශ්චිත ඖෂධ) was very different. It dealt with a series of plants whose medical utility was unknown or unsure. In it, he dealt with the unknown, based on both generations of institutionalized uncertainty as well as conjecture on his part, but based on his long years of practice and observation. Both these point to the nature of the scientific discourse of contemporary Ayurveda.
Compared to this kind of background, Mr Bandara offers a set of contradictions. He is not a medical practitioner, but a mason by profession who runs a small Kali shrine in his neighborhood. However, his claim over having invented a treatment for Corona received massive publicity via media outlets supportive of the state and unreserved public support from numerous local and national political leaders including the Minister of Health and the Speaker of Parliament all of whom consumed the concoction in public along with some of their colleagues. This does not tantamount to formal state support as in the other two cases. But such open adulation and support by senior members of the government is a public performance of confidence for an untested medication with a dubious claim. These actions played a major role in ensuring large numbers of people flocking to Mr Bandara’s house in Kegalle in search of this ‘miracle’ drug – in the midst of a pandemic. This is not a general condemnation of traditional medicine. In the 1950s, the establishment of the Ayurvedic Research Institute was to offer traditional medicine a sound research and dissemination base and bring it on par with formal understanding of science. But Dammika Peniya has no such provenance; it simply came from a dream according to its inventor himself, and such provenance simply cannot be the basis for its public adulation by political leaders. Most criticisms of the concoction and its provenance were vociferously put down in public as acts of anti-nationalism and lack of respect for traditional culture. A dubious study involving several colleagues of the Wathupitiwala Hospital and a handful of test cases had taken place though it is not clear to me if this exercise even had ethical clearance. A committee consisting of medical professionals has now been appointed to undertake a clinical study of the concoction using acceptable clinical trial criteria and practices. Its results have not yet been published.
What does all this mean?
All these three incidents have several obvious things in common:
the core notions in all stories are based on popular assumptions and untested ideas;
they all have powerful political and state support directly or indirectly;
their main arguments are governed by belief whether tempered by faith or by the mere repetition of mass circulating non-facts; and
in all cases, science in the formal sense – from allopathic medicine, Ayurveda and natural sciences to archaeology and history – have been dispelled even though such input could have more sensibly impacted these discourses if they were formally made available.
Moreover, the public manifestation and power of these discourses became possible due to the very clear inability of the public services directly associated with these contexts to be guided by formally collected data and scientific conclusions and their inability to advise their political Masters, and withstand the pressures of political interference. Such political interference is obviously not based on advice from subject experts or from a clear political vision, but from short-term political agendas for popular mobilization. This main conditionality allowed these unstable claims to become part of national politics and in some cases become policy or in the very least lead to actions sanctioned by the state.
But how does one explain the massive public support especially for the last two incidents. I have noticed for many years that people in our country, and particularly the Sinhalas seem to have a desperate urge to be part of grand historical claims and narratives. But I have not yet been able to gather adequate data or theorize what might be going on. But one can tentatively make some observations. The rediscovery of Ravana and brining him from the pages of myth and epic narrative of the Ramayana to state-sponsored formal discourses of populist and non-empirical historicization, and therefore formal reiteration of myth itself shows the urge to control what might be thought of as a popular and powerful narrative of the past. The way in which Sinhalas have reinvented Ravana over the last decade or so is not only as an aviator, but also as an engineer, medical expert, inventor, scientist and scholar. And this is done within an idiom of nationalist discourse that insists a pre-Vijayan and wholly Sri Lankan civilization once existed in which Ravana is a central attraction. These claims also assert this civilization was somehow superior to the cultural landscape across the ocean in the rest of South Asia. This seems to me to be more like what anthropologists would call millenarian mythmaking where Ravana appears at least in part as a millenarian hero. Generally, millenarian stories, beliefs and heroes have to do with delivering a society from danger, introduction of new ideas and technologies to ensure the safety of a collective, and so on. Such stories generally manifest in times of crisis. In the case of the Ravana story, the preoccupation is to recreate an important place for Lanka in the broader political history of South Asia in the context of a politically unstable present.
Even the story of the Dammika Peniya has some of these millenarian features. After all, it was presented as a very local remedy for COVID 19 based on a lost Sri Lankan body of scientific knowledge delivered directly by a goddess in a dream. And that too at a time when people were desperate to be safe and keen to protect their livelihoods from the vagaries of Corona virus at a time the state’s effort at controlling it appeared to be faltering. The Peniya seemed to be a sign of miraculous deliverance from the island’s past glory emerging in the midst of its chaotic present.
To end this preliminary sketch let me refer to a final comment. It seems to me, these kinds of stories emerge in times of crises – be these emotional, social, or political crises. This is not unique to Sri Lanka, and can also be seen in many other parts of the world in structurally similar circumstances. These stories have their genesis in realms of conjecture. I am not objecting to the deployment of conjecture as such. Most good ideas in all our disciplines would often begin with conjecture. As we know, the philosophy of science has shown us the importance of “assumptions, foundations, methods” and “implications of science.”xiv Reflections in philosophy of science also indicate the efforts to distinguish between what is considered science and what is thought of as non-science.xv It is in the latter domain where untested conjecture would generally be located until they can be given a basis in science or dispelled.
In this general context, it seems to me, these stories allow people to be part of a more powerful and often a winning idea of history and hyper-real present even though that domain of belief might have very little or nothing to do with lived reality as such. Partly, these can also be seen as coping mechanisms in difficult and turbulent times. But these are clearly not remedies for very real socio-political or public health issues that can be utilized brazenly by the state as long as their core ideas remain in domains of belief and conjecture.
The collective failure that typifies our situation is the inability of many people to understand this commonsense and as a result, become dangerously entangled in the internal logic of these stories, which have no external empirical foundations except for the real-life calamities some of them might generate. It is also likely our political leaders consciously and deliberately promote these stories and phenomena to divert people’s attention from evolving crises.
In this situation, I find it unfortunate that Sri Lankan social sciences have not yet spent the time to collect these stories and study them more carefully in their border social and political contexts and offer a more coherent, empirically-based, and nuanced theoretical explanation.
(Sasanka Perera is a trained anthropologist and is a professor at South Asian University in New Delhi. This is the text of a guest lecture delivered at the Induction Ceremony of the National Academy of Sciences of Sri Lanka on 22 January 2021)
Playing politics with science!
It is obvious that the only way out of this disastrous pandemic is through science––the use of vaccines that have been introduced in double quick time due to scientific ingenuity. It is the duty of politicians to refrain from playing politics with science.
By Dr Upul Wijayawardhana
If you thought it was only our politicians who played politics with science, you thought wrong. Admittedly, ours are pretty bad as evident from the Dhammika peniya episode. We had our Health Minister freely advertising the concoction by ingesting it in her office and wasting the valuable time of academics by instructing them to test it for efficacy. Getting a pretty bad attack of Covid-19 demonstrated the idiocy of her action but she continues unashamedly to be our Minister of Health!
A Professor of Pharmacology turned politician did likewise. Forgetting what he taught his students, he supported the untested therapies, the explanation given by one of his colleagues being that he behaved as a politician, not a scientist! By implication, even scientists can forget science when they become politicians! Funnily, he was rewarded by being appointed the Acting Minister of Health the day the Health Minister was discharged from hospital, which was rather bizarre considering that during the Minister’s prolonged period of hospital-stay there was no acting appointment! Perhaps, fearing that he might take the bread out of her mouth, the Minister returned to office within a few days of discharge.
Although the first wave of the Covid-19 epidemic was very effectively controlled, the loss of efficiency as regards the second wave was due no doubt to allowing non-scientific ideas to creep in. The refusal of permission for the burial of Covid-19 victims in spite of a group of top scientists recommending it, made us look foolish and turned international opinion against the country.
The clamour for vaccination is a welcome sign, more so because the UK is continually producing evidence for the extreme efficacy of vaccination.
The UK was the first country in the world to start vaccination and has already vaccinated more than 21 million of its 66 million population. It started with the Pfizer vaccine, closely followed by the Oxford AstraZeneca vaccine. EU, which was a late starter, was critical of the Oxford AZ vaccine. The French President Emmanuel Macron is obviously guilty of playing politics with science as he was one of the vaccine’s most vociferous critics, calling it “quasi-ineffective” for the elderly. As a result of political comments of this nature, more than half of EU countries limited the Oxford AZ vaccine to those under 65 years, in spite of the European Medicines Agency approving it for all age groups.
Another political appointee, Ursula von der Leyen, European Commission President, had a public spat with AstraZeneca over gaining more of its vaccine doses and introduced a border between Ireland and Northern Ireland; she was forced to reverse her decision, quickly. She then suggested the UK had compromised on “safety and efficacy” by approving the jab so early, despite the EMA reaching the same conclusions as the UK’s internationally-respected MHRA, which approved the Oxford AZ vaccine for all ages. Millions of doses of Oxford AZ vaccine, which they obtained in spite of criticism, remain unused in France and Germany. Why did they not have the generosity to give these to struggling countries like Sri Lanka?
Data released by Public Health England (PHE) shows that both the Pfizer and Oxford-AstraZeneca vaccines are highly effective in reducing COVID-19 infections among those 70 years and over. Since January, protection against symptomatic Covid-19, four weeks after the first dose, ranged between 57 and 61% for Pfizer and between 60 and 73% for the Oxford AZ vaccine.
In the over 80s, data suggest that a single dose of either vaccine is more than 80% effective in preventing hospitalisation, around 3 to 4 weeks after the jab. There is also evidence for 83% reduction in deaths from Covid-19 with the Pfizer vaccine and data for Oxford AZ vaccine is awaited.
European aversion to Oxford AZ vaccine is, no doubt, due to Brexit than to science. Very soon, all EU countries would be forced by science to allow all age groups to have the Oxford AZ vaccine which, by the way, is the cheapest vaccine that is easier to transport and store. Politicians who criticised Oxford AZ vaccine have had to eat humble pie but they will no doubt come out with some claim to justify their idiocy!
A Belgian minister, Budget State Secretary Eva De Bleeker, has angered vaccine manufacturers by revealing sensitive and confidential commercial information – the price that the EU has agreed to pay for the leading Covid-19 vaccines. Though her twitter message was deleted quickly, screenshots taken show that the EU agreed prices for the three vaccines used at present are as follows: Oxford/AstraZeneca: €$ 1.78, Pfizer/BioNTech : €$ 12 and Moderna: $18.
Moderna, a Bio-tech company, which has not been profitable so-far, is heading for wind-fall profits and the drug-giant Pfizer will get richer. No one seems to have followed the noble gesture of AstraZeneca, which agreed with the Oxford group to provide the vaccine on no-profit basis.
It is obvious that the only way out of this disastrous pandemic is through science––the use of vaccines that have been introduced in double quick time due to scientific ingenuity. It is the duty of politicians to refrain from playing politics with science.
As Dolly Parton sang with a rewrite of her famous song ‘Jolene’ whilst having her jab:
“Vaccine, vaccine, vaccine, vaccine, I’m begging of you, please don’t hesitate. Vaccine, vaccine, vaccine, vaccine, because once you’re dead, then that’s a bit too late.”
Who wants to live forever?
The haunting lyrics of The Queen song and the almost plaintive tone in Freddie Mercury’s oh so unique voice, when he sang this song (particularly in his live performance at Wembley), echo through my mind these days. There are two main reasons why longevity is foremost these days.
The first, of course, being the pandemic that is among us. It may be the first time that the civilian population of the entire world is facing the possibility of sudden death, not from incoming fire or even suicide bombers but from an insidious, unseen, minute germ!
The second reason why the length of our lives and prolonging it for as long as we possibly can have been entering my thoughts, is when I see the scramble to get the anti-virus vaccine that I observe in the Pearl. Now, most of us are Buddhists and somewhere in those teachings is a belief that we come into this world with a certain amount of AYUSHA or length of life, and that when that is over the end happens and there is no choice. At least, that is the basic interpretation of undoubtedly very complex teaching.
If that is the case, why this scramble for the vaccine? Why are we using privileged positions (connections to rulers and politicians), connections to doctors, and even the Mayors of certain cities to short-circuit the waiting lists? Older people are complaining that they are being denied the vaccine, why? Those people have probably achieved all their objectives in life, completed successful lives, seen grandchildren or even great-grandchildren, why do they want to deny some young man or woman starting out on life with all those milestones to reach, the vaccine, particularly if they are devoted to the teachings of the Buddha.
Is it selfishness, greed, and avarice, things we should avoid according to these self-same teachings, or is it simply one-up-man-ship and the need to be able to boast that they got the vaccine when the “ordinary” man is still standing in queues and probably infecting each other due to the total chaos and non-observance of Covid protocols in these places of administering the vaccine? Think about it dear readers, especially those of you who have completed productive and useful lives, brought up “successful” children, and as is the way in our society provided them with houses, lands, dowries, and other ways of sustenance. Do we really need to join this scramble for the vaccine? Or, use our position of privilege to probably deny some younger person, with a life to live, the chance of getting it. Is it even our ego (something else we should control and make less significant in our lives and decisions) that allows us to justify our long existence in this world? They need my superior intellect, does this world and this society, therefore I must live as long as possible! Or, is it simply the basic animal instinct to live as long as possible, something that we as humans with our superior brains should be able to think around?
Here in Aotearoa, we have re-entered a level 3 lockdown in our most heavily populated city and a level 2 lockdown for the rest of our country. This has been due to certain non-observance of Covid protocols by people of a clearly identified community, living in a certain part of the city of sails, as Auckland is also known. This is the second time that the community, living in that part of the city has brought about an escalation of the pandemic and stricter lockdowns. It has brought more economic misery and spelled the end of the road to more businesses and enterprises. Now, in the Pearl, we may have resorted to attacking those communities and even rioting. All that seems to have happened here are of course the usual vitriolic racist attacks on the internet and a government decision to vaccinate those areas of the city first, in an attempt to control the pandemic. Wow! in the pearl either all these people would have been rounded up and locked up in a camp in the Vanni or locked down under strict curfew with the threat of being shot if violated. The jury with regard to if the Pearl alternative or the Aotearoa alternative of these should have been used is still out …
Maybe some readers are interested in the outcome of the threat that is looming over us from the upcoming United Nations action in Geneva? I have been trying to get some feedback from “intellectuals” currently living in the Pearl, but they seem distracted, and a feeling of helplessness seems to prevail. The incumbent Foreign Minister seems to think that a humble Indian Ocean Island with what strictly speaking, can be considered a failed or at least failing economy, can dictate terms to the UN, behaving like the proverbial bull in a china shop. Maybe our “new best friend” China, probably aided and abetted by Russia has lent strength to his arm.
Even a “victory’ for Lanka at the UNHCR to this resolution should not be cheered too vociferously, as the countries ranged against us will have long term plans. Every step of this government will be monitored closely. The loss of our garment exporting privileges to the first world could result along with other economic sanctions that would make the cost of living in the Pearl even higher.
One rather interesting possibility seems to be travel bans on certain individuals and freezing of their assets held abroad. Now that could be stimulating, especially if the numbers involved are made public! However, if that was the case, I believe the attempt to rectify the situation would have been given to a more competent person than “the bull in the china shop”!
I cannot resist putting this out dear readers and I apologise profusely in advance. What if someone like Ranil W, was in charge of foreign affairs? Do you think we would have had a more professional approach and had a better chance in dealing with the complicated nuances of handling UN diplomacy, in the long term? At least we may have not insulted and possibly humiliated the visiting PM of one of our allies, Imran Khan of Pakistan! On the other hand, Mr. Khan, you may rest assured that even if you had addressed our parliament, no member would have understood anything you said or even been able to decipher your immaculate Oxbridge accent. It is only those of us who have shut ourselves out mentally from the shenanigans or gone into voluntary exile who watch with dismay, who would have savoured your words and briefly wondered …what if … ?
Thanks for quick vaccination; harmful dabblers in the occult should be severely dealt with
There has been much in the daily press on vaccination against Covid-19 in this fair isle of ours, or rather in Colombo and its suburbs
Let’s put aside complaints and say praise be!
Most of what was media-written was on the ensuing chaos of not knowing where to go for the jab; how to get a token; which age group will be given it (apart of course from VIPs and politicians who were close behind frontline health workers). Mercifully, the authorities righted the initial wrong of deciding on prioritizing the 30-65 age group and neglecting the over 65s, who were placed second in the priority list in more enlightened countries following WHO strictures. And so lots have got the jab and we anticipate a drastic drop in infection and Covid death rates. Cass contributed her fair share of criticism in this column but not stridently nor unreasonably. She had not seen the privileged list that passed off as Municipal workers on Tuesday 24 February at the Public Library, Colombo 7, arriving in Mercedes Benzes and SUVs. If she had, her ire would have emerged in pure vitriol! One friend said she enquired from several sophisticates in the queue how they got there, but received mumbled replies. So, a Rose by any other name, even Do-Gooder, smells as bad when it goes unjust! Things got much better and the service worked smoothly once the MOHs came into their own.
What Cass notes in summarizing the issue today is thanks and gratitude to the government and the Health Services particularly, for vaccinating so very many so quickly. People who wrote about this issue, Cass included, were all praise for the actual data takers and vaccine givers. In certain centres, the old and disabled were queued in a different line and vaccinated within an hour.
The gratitude Cass renders is because only part of the total amount of vaccine was gifted by India and the WHO. Our government booked early and paid for the rest, and of the Oxford kind. This vaccine is admittedly relatively cheaper, but it had to be paid for, which cost the government bore. We have to appreciate the massive organization entailed and excuse inevitable hiccups. This fact struck Cass as a feeling of much needed security and elimination of fear was felt, and all for free. Also when a friend in Melbourne wrote they were as yet awaiting vaccination.
Black Magic and witchcraft in Sri Lanka
If you thought as Cass did that we would never ever resemble a dark Congo tribe resorting to occult cures or a re-enactment of shades of supernatural superstitious beliefs in witchcraft as in Salem, Massachusetts, USA, in 1692 (where some young girls caught prancing naked cooked up lies about good women in the village being witches), you and Cass were both mistaken. We’ve had these in different styles right here in supposedly majority Buddhist Free Sri Lanka with other religions holding people together, in the 21st century with some of our own doing brilliantly well in advanced scientific disciplines all over the developed world. Cass, as you now know, was born and bred in the hills of Kandy with its most sacred Dalada Maligawa and picturesquely situated quaint temples in peaceful green valleys with the sound of evening pooja bells, joined by Kovil tinkles and Sunday sonorous Church gantara and the cry of the Muzeen. We never had a bali or thovil ceremony. If an inauspicious time descended on the village or a household, it was pirith chanted by Bhikkhus. So to Cass what has been happening very recently is even stranger than to those who have village cousins who dabble in mantra and kodivina with kattadiyas in action.
I refer here to the stupidly preposterous belief in Dhammika’s peniya as both a prophylactic and cure for pernicious Covid-19. Where is that charlatan veda – oops sorry- Kaliamma devala kapurala now? Safe with his ill-gotten gains, we suppose.
The latest voodoo story, but with such a tragic ending, is that of the 9-year-old Delgoda girl who suffered an emotional (rather than mental) aberration and was subject to exorcism by caning her mercilessly. The exorcist could not be a woman; she must certainly be a sadistic aberration herself. Can you believe that she applied oil on the girl and used the cane on her till the kid went unconscious? Was the cane an ordinary one? At first I could not believe the story read in the papers – how cane a person to death, but it was a child receiving the torture and who knows what sort of ‘weapon’ was used. The mother definitely must be punished more severely. Maternal love, even in the animal kingdom, will never allow harming an offspring, so how on earth did the mother watch all that caning. One shot would have torn Cass to the defence of her child, or for that matter any child, with talons extended and blood now not turned to milk as the Sinhala saying goes, but to vitriolic fury. The woman exorcist with supernatural powers and the mother are in police custody. Why doesn’t she do a Houdini and astound handsome Police high-up Ajit Rohana?
People claiming superhuman clairvoyance and divine power crop up everywhere. Cass accompanied a friend to consult a girl in the suburbs of Kandy to find out where her hub had ‘donated’ a fairly large sum of money. This girl had given clear directions to find a lost Persian cat to a third friend; hence the visit. She was a pretty, soft girl of around 18. Once Cass and the other entered the room, the girl changed, was in a near trance and speaking in an entirely different voice, pronounced the reason for seeking her help and said “Look for a man always dressed in long sleeves and thinning hair parted in the middle.” The friend was baffled and defeated by this long shot, but finally she met a man of this description – the father of a girl in her husband’s office. She did not ask for the money!
Such ‘powers’ are temporary; maybe like poltergeist manifestations in a teenager’s home. But going for cures to them is unthinkable. Buddhist bhikkhus and maybe bhikkhuunis, so also certain Christian priests (the bulk of lecherous Father Mathew intrudes here) do have powers of exorcism. A medical doctor is the best bet, in any case, including even mental upsets.
Imran Khan’s all too brief visit was a successful veni, vidi, vici in spite of being snubbed ungraciously over the address to Parliamentarians (what a weak, threadbare excuse was offered – C-19 precaution!) and missing out two of our cricket greats: Michael Tissera and Anura Tennakoon from the list of cricket folk to say Hi to the great Cricketer at lunch at Shangri La. What was the success apart from charming everyone and showing off what a Statesman can look like and carry himself off? Why – the Muslims of Sri Lanka conquered. Burial was theirs or so it seemed. But hold it, is it gazetted or is this ‘yes’ like the Prime Minister’s definite ‘can bury’ pronounced in Parliament and then brushed aside and explained by the Gaman as “he was merely expressing his thoughts.”
Main headline in The Island of Wednesday 3 March:” PCol report on Easter Sunday carnage: AG won’t be given ‘sensitive’ volumes.” Why on earth? Is it X-rated and the AG underage?
Picture on page I of same issue of Dr Rajitha Senaratne arriving at the Colombo High Court to appear in a case involving two persons who accused then Defence Secretary Gotabaya Rajapaksa of various crimes. We have long forgotten even a single word of what they said. They will not get off free is Cass’ bet unlike Aluthgamage, who emerged very recently from a court house free as a bird, accused of corruption, Cass recalls.
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